beginning of the solemn publishing of the doctine of the Gospel or The preaching of the Gospel began first in the ministery and preaching of John Gospel of Jesus Christ It is so called in two respects chiefly 1. Because Christ Jesus as he is God is the Authour of this Doctrine 2. Because 〈…〉 principal subject and matter of this doctrine The Son of God Christ is 〈…〉 God not in respect of Creation as Adam and the Angels nor of Adoption as the faithfull but in respect of eternal generation in that he was begotten of God the Father Now this begetting was by communicating the whole Divine essence of the Father unto him from all eternity after an unspeakable manner Note that Christ is begotten of the Father not as he is God if we speak properly but as he is the Son for he is God of himself as well as the Father but his person is from the Father The Godhead of the Son was not begotten of the Godhead of the Father but the person of the Son was begotten of the person of the Father or thus He hath the beginning of his person from the Father but not the beginning of his essence and nature So much for the sense of the words which being thus explained we may consider these two things in them 1. The Prerogative of John Baptist his Ministery or preaching in that it was the beginning or first publishing of the Gospel 2. A description of the doctrine of the Gospel 1. By the name given it The Gospel 2. By the Authour and Matter of it Christ Jesus who is also set forth to us further by a special title or attribute the Son of God Now let us see what matter of Instruction may be gathered from this Verse Obser 1 First From this that the ministery of John is called the beginning of the Gospel That John Baptist was the first preacher and publisher of the doctrine of the Gospel it was his priviledge to be the first preacher of Christ and of the doctrine of salvation by Christ. See Luke 16. 16. Math. 11. 13. All the Prophets and the Law prophesyed unto John Though Moses and the Prophets spake more obscurely of Christ and of salvation by him yet none preached this doctrine so plainly and evidently before the time of John Baptist He was the first plain and express preacher of the Gospel in respect of which honour done unto him he is said in the 11. Verse of that Chapter to be the greatest of those that were begotten of Women before his time that is greater then any of the Prophets of the Old Testament which is to be understood not in respect of his person simply but in regard of this prerogative of his office and ministry that it was the first beginning of the plain preaching of the Gospel Use See our happiness who live in these times since the Gospel hath been thus clearly taught by John Baptist the first publisher of it yea not onely by him but by Christ himself also who followed John and by the Apostles and Ministers of Christ who have followed since Eph. 3. 5. The mystery of Christ in other Ages was not opened unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit They that lived before John Baptist had the Gospel darkly preached in the Sermons of Moses and the Prophets which were but as a candle shining in a dark place 2 Pet. 1. 19. But we now have the Gospel plainly and clearly taught in the Sermons of John Baptist the first that ever preached Christ directly and plainly and not onely in his Sermons but in the Sermons of Christ himself and his Apostles This is our great priviledge and happiness that now there is a clearer manifestation of the Gospel than ever was before John Baptist's time so that we may come now to a clearer knowledge and discerning of Christ than they could possibly attain to who lived in the times of the Old Testament This must stir us up unto true thankfulnesse to God for this his mercy to us that live in this Age of the World since the first publishing of the Gospel in such clear manner and withall it must move us to open our eyes to look upon this clear light of the Gospel which now hath long shined ever since John Baptist's time and beware that we shut them not against it as many do which continue still in grosse ignorance of the doctrine of Christ notwithstanding it hath now been so long time most clearly published But let us remember that speech of our Saviour Joh. 3. 19. This is the condemnation that light came into the World and men loved darknesse rather than light c. Take heed how thou continue and live in ignorance of the Golpel in these times wherein so clear a light of it shineth for as Paul saith to the Corinthians if our Gospel be now hid it is hid to those that perish c. 2 Cor. 4. 4. So much of the prerogative of Johns Ministery Now followeth the description of the doctrine of the Gospel his verbis The Gospel of Jesus Christ. Obser From the nature of the word Gospel signifying good tydings we may observe the excellency of this doctrine of the Gospel It is such a doctrine as containeth the most gladsome tydings and message that ever was sent from God unto mankind Namely the tydings of salvation by Jesus Christ therefore called the Gospel of our salvation Eph. 1. 13. To this purpose is that prophesie of Christ Esay 61. 1. that the Lord anointed him and sent him to preach good tydings unto the poor by which good tydings is meant nothing else but the doctrine of the Gospel and comfortable promises of it So Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things So Luke 2. 10. The Angel preaching Christ to the Shepherds tells them that he brings them good tydings of great joy that shall be to all People All which places shew the excellency of the doctrine of the Gospel contained in it and such happy and joyfull tydings concerning our reconciliation with God and salvation by Jesus Christ for what news or tydings can be more excellent and blessed than the tydings of forgiveness of sins peace with God and eternal salvation of our souls Use 1 To stir us up to a love and liking of this doctrine and to cause us with all readiness to embrace believe and obey it in our hearts and lives How gladly do we entertain good news touching our Body Goods Friends or outward Estate how welcome is it to us See Prov. 25. 25. And shall not this blessed tydings of the salvation of our souls by Christ which is brought to us in the Gospel be much more welcome to us Is not the news of Liberty welcome to the Prisoner the news of a pardon from the Prince welcome to the condemned Malefactor And
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
John and that which was after administred by Christ's Apostles but only to shew a difference between the Office and Function of John in giving the outward Sacrament and between the Office or work of Christ in giving the Spirit by means of the outward Baptism The words imply not two distinct Baptisms but only two distinct actions or works about and in the same Baptism the one of John washing the Body with Water the other of Christ cleansing the Soul by his Spirit 2. If John's Baptism was onely a preparative to the Baptism of the Apostles and not effectual to work Grace as theirs was then it will follow that John's Baptism was an idle and vain Ceremony and a dead sign void of life and vertue which were most absurd to grant 3. If John's Baptism differed in substance from the Apostles Baptism then it will follow That Christ being baptized of John did not partake in the same Baptism wherewith we are baptized and so consequently that he did not sanctifie our Baptism in his flesh But to leave this absurd collection of the Papists and to come to the matter of Instruction which this Verse affordeth Observ 1 Observ 1. Though Ministers of the Word have power to give the outward Sacraments yet Christ alone by his Spirit makes them effectual to convey grace to the Receivers This is true of both Sacraments Touching Baptism It seems to be confirmed by that place 1 Cor. 3. 6. where Paul saith That himself Planted and Apollo Watered but God gave the Increase Now by Planting some understand the Planting of the Doctrine of the Gospel by Preaching and by Watering the admistring of Baptism and this sense I take it may stand at least the Apostle seems to allude to Baptism To the same purpose is that 1 Cor. 6. 11. Ye are Washed ye are Sanctified ye are justified in the Name of the Lord Jesus and by the Spirit of our God Now in those words the Apostle alludeth to the Sacrament of Baptism and to the washing used there and he sheweth That the outward cleansing of the soul signified by that outward washing is wrought in the name of Christ that is by the power of Christ and by the spirit of God Therefore also Math. 28. ult Our Saviour Christ giving Commission to his Apostles to baptize he doth promise the presence and assistance of his spirit with them unto the World's end thereby to make that outward Sacrament which should be administred by them effectuall to those that should receive it which shews That although Ministers of the Word have this power to give the outward Baptism yet it is Christ himself that by his spirit maketh it effectuall to such as receive it The same is true of the Sacrament which is the Lord's Supper for although the Minister hath power to give the outward Elements of Bread and Wine to the Communicants yet it is Christ alone that can and doth by the inward work of his spirit make the Sacraments effectuall for the nourishing and strengthening of Faith in such as receive it This is also true of preaching the Word The Minister only teacheth the ear only Christ teacheth the heart The Reason of this Doctrine is To conferr or work grace where it was not before is a supernaturall work which is impossible for any Man or Angel to work and is peculiar onely to God himself and to Christ Jesus who is both God and Man Use 1 Vse 1. See then by this That it is not enough for Ministers to administer the outward Sacraments to the People but they must also offer their Prayers unto Christ in behalf of them that He may Joyn the inward work of his Spirit with the outward use of the Sacraments thereby to make them effectuall to work and increase grace in those that receive them And this Duty of praying for our People is to be performed not onely in Publick but in Private on all occasions See the example of Samuel 1 Sam. 12. 23. and of Paul often professing this That he remembred the Churches in his prayers without ceasing Use 2 Vse 2. This must teach us not to rest in the outward work done by the Minister in administring of the Sacraments but labour further to feel the inward operation and working of the Spirit which may make them effectuall to us Seek unto Christ by prayer for his spirit which may Baptize thee inwardly in heart and soul cleansing thee from sin as the water cleanseth thy body â—utwardly What shall it profit thee to be baptized in Body and to â—e unbâ—ptized in Heart and Soul Rom. 2. ult He is a Jew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the Letter Whose praise is not of Men but of God So also in the other Sacrament of the Lord's Supper rest not in the outward action of the Minister giving thee bread and wine to eat and drink but seek to Christ in prayer for his Spirit which may give vertue and efficacy to the outward Sacrament for nourishing and strengthening of thy Faith Observ 2 Observ 2. Johns outward washing with Water is here joyned with Christ's inward Baptizing with the Spirit Yea it is set before it and named in the first place I have baptized you with Water but he shall baptize with the Holy Ghost Hence we may gather that howsoever the outward work done by the Minister in the Sacraments cannot of it self give grace as we have heard Yet ordinarily grace is not wrought without the outward Sacraments therefore we find the outward washing in Baptism joyned with the inward work of the Spirit as Joh. 3. 5. and Tit. 3. 5. to shew that usually Cod doth annex and tye his spirit and grace so far to the outward Baptism that without it he doth not ordinarily give the inward Baptism of his spirit to any He may and doth sometimes extraordinarily work the grace of Regeneration in such as are never Baptized as in those Infants which belong to God's Election and yet dye before they can be baptized but ordinarily it is otherwise Without planting and watering usually nothing groweth c. Use Vse See then that although the outward Sacraments be not sufficient of themselves to work grace they are not to be neglected but to be duly and conscionably used as speciall Ordinances of God to work and increase grace in us We are therefore to submit unto the use of them and not to contemn or neglect them Parents then are here to be admonished to present their Children in due time to Baptism not deferring it too long because ordinarily none are Regenerate but such as are Baptized c. Though John knew his outward Baptizing could do no good without Christ's inward clearsing of the soul by his spirit yet did he not forbear or neglect to Baptize such as came unto him to teach us that we ought not to neglect this Sacrament but to desire it for our Children in due time
But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
Miracles wrought together by our Saviour before the Door of Peter's House where now he was In the words consider four things 1. The time when these Miracles were wrought At even when the Sun did set 2. The occasion of working so many Miracles The Peoples bringing unto Christ all that were diseased and possessed with Devils Ver. 32. 3. The witnesses of these Miracles in whose presence they were wrought viz. All the People of the City gathered together before the Door of the House Ver. 33. 4. The Miracles themselves Ver. 34. Which were of two sorts 1. Healing of many that were Diseased 2. Casting out many Devils which latter sort is amplyfied by one Circumstance touching the manner of casting them out viz. That he did so cast them out as that he suffered them not to confesse him of which we heard before Ver. 25. where I shewed the reasons why our Saviour would not have the Devils confess him At Even when the Sun did set Quest Why did they not bring their sick and those that were possessed unto Christ in the Day-time but deferred it till the Evening Answ 1. Some think it was because our Saviour spent the whole Day in teaching both publickly in the Synagogue and privately in the House of Peter Therefore the People could not have opportunity to present unto him so many sick persons untill the Evening after he had done Teaching 2. Others think that because it was the Sabbath day therefore they did forbear to bring their sick and such as were possessed untill the Evening because the Jewish Sabbath ended at Even and the Jews in our Saviour's time had this erroneous conceipt of the Sabbath that it was not lawfull to have the sick cured on that Day See Mark 3. 2. Therefore they would not bring any to Christ to be cured till the Sabbath was ended lest they should break the Sabbath And this is most likely to have bin the reason of their forbearance to bring them till the Evening And herein their superstitious conceipt of the Sabbath is to be blamed in that they thought it unlawful to do works of Mercy on that Day contrary to the expresse Doctrine of our Saviour Matth. 12. yet their care in 〈…〉 â—he Sabbath and not to profane it is commendable and to be imitated of us Quest. They brought to him all that were possessed c. Quest. Why do we read o◠〈…〉 possessed with Devils in our Saviour Christ's time whereas in these times there are but few in comparison Answ 1 Answ 1. It is likely that Satan perceiving the Messiah to be come in the Flesh who should destroy his Kingdom therefore about this time of Christ's coming did rage the more and shew the more malice against Mankind as knowing that the end of Christ's coming into the World was to destroy his Kingdom Vide Winkelman in locum 2. This also came to passe by the speciall providence of God permitting Satan at that time to possesse so many that so our Saviour Christ might have occasion to manifest his Divine Power by casting out so many Devils and withall that by such Miracles he might win Authority and Credit to his Doctrine And all the City was gathered together c. The great fame of Christ's former Miracles being spread abroad throughout the City of Capernaum moved such a multitude of People even the whole City to flock together before the Door And of this People a great number no doubt came either to be cured or to bring others to be cured by our Saviour and others came to be Beholders of his great Miracles and some to hear his Doctrine And he healed many c. Matth. 8. 16. It is said He healed all that were sick He put back none that were brought to be cured which shewed his wonderfull readinesse to shew mercy and to do good to all sorts that were in bodily misery He might have made excuses for putting back some as that it was now near Night and therefore an unseasonable time to bring so many to him or that some of their Diseases were Noysome or Infectious or that he was now wearied in body with Preaching that Day c. But he maketh no such excuses to send away any uncured but readily shewed mercy to all So much in way of clearing the sense of these three Verses Now because some of those Instructions which arise from these Verses have bin allready observed in handling the former Miracle Therefore here I will passe them over and briefly speak of such onely as have not bin before touched Observ 1 Observ 1. Whereas this People upon an erroneous conceipt that it was unlawfull to cure the sick upon the Sabbath did forbear the bringing of them to Christ on that day till the Evening lest they should profane the Sabbath this may teach us to be carefull of not profaning the Sabbath by doing needlesse works upon it If they upon a false ground did forbear a necessary Duty namely the helping of the Sick upon the Sabbath lest they should as they thought profane the Day much more ought we to forbear needlesse works upon it namely such works of our Callings as may well enough be deferred till another time and much more all vain sports and recreations See Psal 58. 19. The care of this People to keep the Sabbath and not to profane it though it were grounded upon an erroneous opinion of the Sabbath may serve to condemn the great carelesness and profanesse of many amongst us who are able so apt to take unlawful liberty on that Day Observ 2 Observ 2. See the forwardness of these Capernaites to come to Christ and to bring so many sick Folks and such as were Possessed to the end that they might be cured in their Bodies Yet there is no mention of any that came to him or brought others to be cured in Soul of their sins neither did they so flock to hear him Preach in the Synagogue as they did to Peter's House to have their sick healed This shews what is our disposition by nature viz. To preferr Temporall and Earthly Blessings before Spirituall and Heavenly and more to seek after the good of the Body then of the Soul So did those that followed our Saviour for the loaves c. Joh. 6. 26. whom therefore he reproveth This is a most preposterous and contrary course to be so forward in seeking those which concern the Body and neglecting such as concern the Soul Yet thus we are apt to do by nature even to mind Earthly things more then Spirituall and Heavenly Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh So we do all naturally of our selves till we have our hearts renewed and changed by God's Spirit to affect Heavenly things chiefly Let us here take notice of the depravedness of our nature in this particular and be humbled for it and strive against it And let us on the contrary seek Spirituall Blessings before Temporall and
preferr the good of our Souls before the good of our Bodies remembring that Matth. 16. 26. What is a man profitted if he gain the whole World and lose his own Soul Or Matth. 6. 33. First seek the Kingdom c. And John 6. 27. Observ 3 Observ 3. Ver. 34. And he healed many that were sick c. In that here is mention of so many Diseases cured by our Saviour we have good occasion to take notice of one speciall part of that misery which sin hath brought upon us viz. That it hath made our Bodies subject to such sundry kinds of Diseases So Matth. 4. 24. The Diseases of mans body are more in number then all the Physitians can reckon up The eye is one of the smallest members of the Body yet is it strange to consider how many Infirmities and Diseases it is subject unto How many then are the Diseases of the whole Body These manifold Diseases are a part of that punishment threatned against Adam if he sinned Gen. 2. 17. Thou shalt dye the Death By Death there we are to understand not onely the separation of Soul and Body but all miseries unto which man's nature should become subject by reason of Adam's Fall among which miseries the Diseases of the Body are to be accounted Therefore these Diseases are one part of that misery which Adam's sin hath brought upon himself and us As Death So all Diseases also entred into the World by sin Rom. 5. See afterwards Chap. 7. Ver. 31 c. Use 1 Use 1. To humble us by the consideration of this misery unto which our Bodies are lyable by reason of sin There is small reason for any to be proud of the beauty and good complexion or comely feature of their Bodies seeing the best complexioned and best featured bodies are subject to so many noysome Diseases Use 2 Use 2. See the cursed fruit and effect of Sin bringing so many noysom and contagious Diseases upon man's Body It shews also the foul nature of sin infecting our bodies with such Maladies Well therefore is sin called filthiness in Scripture seeing it thus polluteth not onely the Soul but the Body filling it with so many loathsome Diseases Let this consideration make all sin odious unto us As we abhorr the most loathsome Diseases of the Body so much more should we have in utter doâ—â—station all kind of sin yea hate and shun the very occasions of sin as 〈…〉 Use 3 Use â— To put us in 〈◊〉 oâ— our Mortality and of the frail and brittle condition of our Bodies seeing they are subject to so many griefs and maladies These Diseases are the badges and symptoms of Death and the fore-runners of it making way for it yea every disease is a little Death Therefore from the diseases of our Bodies let us take occasion seriously and often to meditate of Death and to prepare for it In vain it is to reckon upon long life seeing the manifold diseases to which our bodies are subject do manifestly shew That these our Earthly Tabernacles and Houses of Clay must perish and reurn to dust whence they came Observ 4 Observ 4. Our Saviour healed many c. That is all that were brought to him though they were many in number Hence observe That we should be ready to do good and to shew mercy to all that are in misery if it lye in our Power Gal. 6. 10. Reasons of this 1. We have God's example for it Matth. 5. 45. 2. All Men bear God's Image in some sort in that they are created with reasonable and immortall Souls 3. All are partakers with us in the common nature of Men. 4. We would be glad to receive help from any in our necessities and to taste of their mercy in our miseries Quest Quest What if they be profane and wicked ones that are in misery or want Answ Answ Yet if their necessity or misery be extream we are to relieve them rather then they should perish for want of help Onely in relieving such we are to take heed so to do it that we give them no incouragement in their sins as common Beggars in their idlenesse c. Vse Vse To confute such as think it enough to do good to those unto whom they are bound in speciall manner as to their Kindred Friends Acquaintance near Neighbours c. and especially to the houshold of Faith True it is That our goodness and mercy ought chiefly to extend to these yet so as we refuse not also to afford help and relief even to strangers or enemies yea to the profane and wicked if they stand in present need of our help This the example of our Saviour Christ here may teach us who cured all the Sick that were brought to him Sequitur He suffered not the Devils to speak c. Of this before Ver. 25. Mark 1. 35 c. to the 40. Ver. And in the Morning rising up a great while before day he went out and departed Feb. 7. 1618. into a solitatry place and there prayed And Simon and they that were with him followed after him And when they had found him they said unto him All men seek for thee And he said unto them let us go into the next Towns that I may preach there also for therefore came I forth And he Preached in their Synagogues throughout all Galilee and cast out Devils THe Evangelist having laid down the History of Christ's Preaching and Miracles wrought in Capernaum the chief City of Galilee Now he setteth down his Preaching and Miracles wrought in other Villages or smaller Towns in Galilee And 1. he mentioneth his Preaching in those Towns unto the latter part of the 39. Ver. 2. His Miracles in the end of that Verse Concerning his Preaching he relateth two things chiefly 1. The Antecedents or Preparatives unto it from this 35. Ver. to the 39. 2. The Preaching it it Self The Antecedents are 1. His sequestring of himself into a private Place and Praying there Ver. 35. 2. His Disciples carefull following after him to find him out being gone a-part Ver. 36. 3. The mutuall Speech or Conference had between Christ and them after they had found him Ver. 37. 38. Touching the first Viz. His sequestring of himself unto prayer Here consider 1. The Circumstance of Time In the Morning c. 2. The Place whither He retired Himself Into a solitary Place 3. The Duty there performed He prayed there Object 1 In the Morning a great while before Day Object Luke 4. 42. It is said When it was Day He departed c. Answ Answ 1. It might be after the dawning first appeared and yet a good while before the clear and perfect day-light 2. Or else we may think that he arose very early before day yet did not go forth of the House untill the clear day-light began to appear Now this early rising and going forth to prayer doth shew the great care and diligence of our Saviour in the execution of his
mind or body Thou must first believe certainly that it is in the Lords â—and and power to set thee free So Dan. 3. 17. Dost thou ask strength against temptations First resolve with thy self that the Lord is able to give thee strength sufficient against them So in all other things which we crave of God in prayer First get this assurance in our hearts of this all-sufficiency and absolute Power of God This is one stay and propp to our Faith in prayer We must first believe that God is able to grant our petitions before we can believe that he will grant them Observ 1 Observ 2. When this Leper saith If thou wilt c. though he imply his earnest desire and request to be cured yet he doth withall submit himself to the will of Christ Whence we are taught That in praying for Temporall Blessings such as this was which the Leper requested we are to refer our selves to the will of God desiring them conditionally that is so far only as seemeth good unto Him to grant them Thus David 2 Sam. 15. 25. So must we in prayer for Temporall Blessings still ask them conditionally so far as may stand with the will of God For the more full conceiving of this we must know that the things which we ask of God in prayer are of two sorts 1. Spirituall Blessings or Graces necessary to the salvation of our Souls as Faith Repentance Hope Humility c. These we are to crave of God absolutely because we cannot be saved without some measure of them 2. Temporall or Earthly Blessings which concern the maintenance of our bodies and outward man as Health Food Rayment c. And these we are to request of God conditionally so far as stands with his will and so far as he seeth them good for us Reas Reas Why we are not to pray for these Temporall Blessings absolutely but with reference to God's Will 1. They are not of absolute necessity to Salvation we may be saved without them 2. God hath not promised them to his Children absolutely or simply but conditionally and with this limitation so far as they are good for them Now how far they are good for them the Lord knoweth best therefore to his will we are to submit our selves in praying for them Object Object Mark 11. 24. Whatsoever things ye desire when ye pray believe that ye receive them c. How can we do this if we must pray Conditionally for Temporall things Answ 1 Answ We may pray conditionally for Temporall Blessings and yet pray in Faith believing that we shall receive them so far as the Lord sees them good for us Use Remember in our prayers to put a difference between Spirituall Blessings and between Outward things which concern the Body and this present Life Though we are to desire the former simply and absolutely because God hath absolutely promised them to all his Elect yet we are to desire and pray for the latter onely with condition If the Lord will or If he see them good for us and this condition is either to be expressed or at least to be contained in our minds when we pray for Temporall Blessings Mark 1. 41 42. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean And as soon as he had spoken immediately the Leprosie departed from him and he was cleansed Mar. 14. 1618. HAving spoken of the Preparatives that went before this miraculous Cure of the Leper I now come to the Miracle it self set down Ver. 41. 42. The sum is That our Saviour seeing this unclean Leper come and kneel to him and hearing the sute which he made to him took pitty on him and shewed his compassion by touching him with his hand and by commanding him to be cured and upon this powerfull Word of Christ his Leprosie was immediately cleansed In the words consider more particularly these four things 1. The Cause moving our Saviour to cure the Leper viz. His compassion wherewith he was moved toward him 2. The manner of curing in that he touched him with his hand reached out 3. The outward means used in curing him which was his powerfull Word 4. The effect that followed upon his Word or the cure it self The Leprosie departed immediately c. Moved with Compassion Or with tender mercy and pitty as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply Put forth his hand and touched him Object By the Ceremoniall Law the Leper was accounted unclean and therefore he was to dwell a-part by himself that others might not be defiled by touching or coming near to him as may appear Levit. 13. 46. How then is it that our Saviour Christ touched this Leper with his hand Answ 1. Our Saviour was in no danger to be defiled by touching him because he was free from all stain of sin 2. He was above the Ceremoniall Law as being Lord of it and therefore he might dispense with it in this particular action of touching the Leper 3. Though others might not touch the Leper yet the Priest might come to him and touch him thereby to discern and judge of his Leprosie as is plain Levit. Chap. 13. 14. Now although our Saviour Christ was not a Leviticall Priest yet he was that eminent high Priest of the Church who was typically figured by the Leviticall Priests and therefore in this respect he might touch this Leper though legally unclean The rest of the Words are plain and easie Observ 1 Observ 1. See the mercifull nature of Christ c. Heb. 2. 17. Heb. 4. 15. Observ 2 Observ 2. By the example of our Saviour learn That we ought to be inwardly moved with tender compassion and mercy towards others in their miseries Our bowels must yearn with a fellow-feeling of the miseries and troubles of others Col. 3. 12. As the Elect of God put on bowels of mercies c. It is a property of God's Elect. Phil. 2. 1. If there be any Bowels and mercies as there are Vessels of mercy So fulfill ye my joy c. Shewing that there ought to be bowels and mercies in them towards him in his outward affliction in which he was being in Prison â— Pet. 3. 8. Have compassion one of another love as Brethren be pitifull be courteous This compassion was in that good Samaritan Luke 10. 33. and it must be in us towards those that are in any misery or distresse of Body or Soul we must have compassion on others in their bodily miseries as sickness poverty want c. in visiting comforting relieving them So also must we be moved with pity towards the Souls of others when we take notice of their spirituall miseries as their ignorance infidelity or other sins in which they lye and continue which are the sicknesse of their Souls as also in their spirituall poverty and want of Grace See Jude 22. Ver. Use 1 Vse 1. This condemns the want of this compassion and
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
Christian therefore be much more careful of the latter then of the former Finis Tertii Capitis CHAP. IV. Mark 4. 1. And he began again to Teach by the Sea-side c. Febr. 13. 1619. THis Chapter consisteth of two Principal Parts In the first the Evangelist layeth down the Doctrine or Teaching of out Saviour Christ unto ver 35. 2. A Miracle wrought by him to confirm his Doctrine from thence to the end of the Chapter His Teaching is distinguished by the different places where he Taught 1. By the Sea-side on the Land 2. In a ship upon the Sea Both these are mentioned ver 1. Touching the former viz. His Teaching on the Land by the Sea-side it is amplified by the Consequent of it viz. the concourse of the people to hear him in the beginning of the verse There gathered unto him a great Multitude Touching the latter His Teaching upon the Sea the Evangelist setteth down two things 1. The Circumstances of his Teaching ver 1. 2. The Teaching it self ver 2. c. The Circumstances are three 1. The place He entred into a ship which was on the Sea 2. The gesture used by him in Teaching He sate in the ship 3. The gesture or behaviour of his Hearers They all were by the Sea-side that is they stood there to hear him as appears Matth. 13. 2. Concerning the Teaching it self we shall hear ver 2. c. By the Sea-side There is no doubt but the Evangelist meaneth the Sea of Galilee which was also called the Sea of Tiberias Joh. 6. 1. and the Lake of Gennesareth Luk. 5. 1. of which see before chap. 1. ver 16. when the Evangelists mention the Sea indefinitely they mean this Sea as Matth. 17. 27. It was a great Lake or Pool of water joyning to the Countrey of Galilee on the East side of it through which Lake the River Jordan did run Adrichom Theatr. Terrae Sanctae pag. 139. Though it were no part of the main Sea yet it was called a Sea for the largeness of it containing many Miles in length and breadth as some write of it Josephus saith it was 40 Furlongs broad and 100 Furlongs long De bell Jud. 1. 3. c. 18. See Adrichom ubi supra and a little English book of the travels of W. Biddulph and others to Jerusalem Anno Domini 1607. pag. 104. Where they testify that this Lake is now by computation in length 8 Leagues and in breadth 5 Leagues every League being three miles Near unto this Sea or Lake our Saviour conversed much and often the reason whereof is most likely to be this because it was a place of much resort and much frequented by the people that came thither from many Towns and Cities of Galilee and other Countreys bordering near unto it therefore our Saviour taught often and wrought Miracles near unto this Sea that he might by his Doctrine and Miracles do the more good by reason of the concourse of people thither And no doubt but for this reason he took occasion at this time to go out of the house where he was teaching before as is said Matth. 13. 1 and went to this Sea-side that so this being a more publike place he might do the more good by his teaching Again This shews That he had before taught there And so much may be gathered out of Chap. 3. Vers 7 c. Where we heard that when the Pharisees and Herodians sought his life he avoided to this Sea where he preached and wrought miracles Observ Observ By the example of our Saviour here we learn to take all good occasions and opportunities of doing good to the Souls of others by furthering their spiritual good and salvation Our Saviour watched and took all opportunities of time and place to do good to the People by his Doctrine and Miracles labouring thereby both to call and convert such as were yet uncalled and to confirm and strengthen those that were called This he laboured to do upon all fit occasions Sometimes teaching and instructing the people and working Miracles in the publique Synagogues sometime in private houses sometimes in the open streets sometimes by the Sea-side sometimes upon the Sea c. Thus should we take all opportunities of time and place to further the spiritual good and salvation of others by instructing the ignorant by admonishing those that are out of the right way and walk disorderly by comforting those that are in distress by praying for others and by using all other good means whereby their salvation may be furthered Gal. 6. 10. While we have time or a fit season let us do good to all c. especially to their souls We must redeem time Ephes 5. 16. that is take all fit occasions to do good not onely to our own souls working out own salvation with fear and trembling but also to the Souls of others Heb. 3. 13. Exhort one another daily while it is called to day c. That is Whilest ye have fit time and opportunity By this means we may best shew our love to others even by watching all opportunities of doing good to their Souls The Devil watcheth all occasions of time and place to hinder the salvation of others 1 Pet. 5. 8. He walks about like a roaring Lion seeking whom to devour And Job 1. 7. He goes to and fro in the earth c. seeking opportunity to hurt the souls and bodies of men but especially their souls How much more watchful should we be and carefull to take all occasions to do good to the souls of our brethren Wicked men take all occasions to practise sin and to draw others to it The Pharisees compassed Sea and Land c. How much more should we watch all opportunities of doing good by drawing others from sin and by stirring them up to good Duties by our good admonitions exhortations c. Especially Ministers of the Word should be careful to do this to the people committed to their charge taking all occasions to do good to their souls in publike and private by instruction admonition c. 2 Tim. 4. 2. Preach the Word be instant in season out of season c. Luke 12. 42. The faithful Steward is made Ruler over the houshold to give every one his portion in due season Heb. 13. 17. Good Pastors watch for the souls of their people c. Use Use Reproveth those that neglect good opportunities of time and place to do good to the souls of others But take heed of this lest God deprive us of the like opportunities in time to come Wherefore doth God offer us such opportunities but that we should take them and use them If we willingly let them slip it may be God will not offer us the like again Bonaventurae Egregia vox est Qui deserit occasionem deseretur ab eâ Luther loc Com. Class 5. pag. 132. Saepè una horula plus momenti habet ad rem praeclarè agendam quà m aliàs mensis aut annus Ibid.
will do this or that good Duty and then set about it So Psal 119. 59. I thought on my wayes and turned my Feet to thy Testimonies Vse Use This reproveth such as are rash and unadvised in their wayes taking in hand weighty Actions and enterprises without Counsell and Advice taken in their Hearts before-hand Thus some do rashly set about the Duties of God's worship as Prayer Hearing of the Word and such like without due premeditation going before contrary to the Precept of Solomon Eccles 5. 1 2. Be not rash with thy mouth and let not thy Heart be hasty to utter a word before God c. So others take in hand the Duties of their particular Callings without advice and deliberation going before God often punisheth such rashness with ill success Prov. 15 22. Without Counsell purposes are disappointed Observ 2 Observ 2. As this Woman came behind Christ in the Press and touched his Garment thereby shewing her desire to be healed so she brought Faith in her Heart whereby she was resolved of the power and goodness of Christ that he could and would cure her if she touched him so that as she touched his Garment with her hand so withall she touched him in her Heart by Faith applying his power and goodness to her self Now this teacheth us that such as come to Christ to be cured of their bodily or Spiritual diseases must come with Faith in their Hearts whereby they may touch Christ in a Spiritual manner that is apprehend and apply to themselves his power and mercy for the healing of them Thus in our bodily sicknesses when we seek to Christ by Prayer for help and ease we must pray with Faith else we cannot look to be heard Jam. 5. 15. The Prayer of Faith shall save the sick c. Thus Mark 2. 5. It is said our Saviour saw the Faith of him that was sick of the Palsy and of those that brought him to Christ So also when we come to Christ to be cured of our sin the Spiritual diseases of our Souls we must bring Faith to apply his power and mercy to our selves for the curing of them else we must not look to be healed As the most skilfull Physitian for the body cannot cure such a one as will not or cannot take and apply the Physick given him so Christ Jesus though a most powerful Physitian for the Soul yet doth not cure any but such as by Faith apply to themselves the soveraign Medicine of his pretious bloud that is the merits of his death and obedience which is that Spiritual Physick which he offereth to them As it is said Hebr. 11. 6. He that commeth to God must believe that he is and that he is a rewarder of them that diligently seek him So he that commeth to Christ must come with Faith c. See Joh. 3. 14. Use Use Labour then for true Faith by which we may touch Christ in a Spiritual manner applying to our selves his power and goodness for the curing of our bodily and Spiritual diseases especially our Spiritual diseases think not to be cured in Soul of thy sins unless thou have Faith to apply to thy self the soveraign Medicine of Christ's bloud In vain for thee to come to Christ in Prayer and to intreat him to heal thee of thy sins if thou bring not Faith whereby thou mayest Spiritually touch him and receive Divine vertue from him for the healing of thee Look therefore that thou come to him with a Believing Heart as this Woman did Pray unto God to work and increase this Faith in thee and use all other good means to this end So much Faith as thou hast to touch Christ and to apply him to thy self so much healing vertue thou shalt receive from him to cure thy diseased Soul and Conscience Observ 3 Observ 3. In that this Woman shewed some weakness of Faith in that she thought she could not be healed without the touching of Christ's garment this teacheth us that the Faith of true Believers in this life is imperfect and mingled with some unbelief So was the Faith of him that brought his Child to Christ to be dispossessed of the Devil Mark 9. 24. Lord I believe help thou mine unbelief Yea the Faith of the Apostles themselves was imperfect Luke 17. 5. otherwise they would not have prayed to Christ to increase it Reason Reas The whole work of Sanctification is imperfect in this life therefore every particular Sanctifying Grace is imperfect Use 1 Use 1. Labour to see and feel the weakness and imperfection of our Faith how much it is assailed with doubtings and distrustfulness of Gods power and mercy and not onely to feel this but to be grieved for it yea to lament and bewail it in our selves and daily to strive against unbelief by Prayer and Meditation of Gods promises in Christ Use 2 Vse 2. See how needfull even for the best Christians to be diligent from time to time in the use of all good means ordained of God for the strengthening of their Faith as the Word Preached the use of the Sacraments and Prayer c. Mark 5. 29. And straightway the Fountain of her bloud c. Dec. 10. 1620. HItherto of the Description of the person upon whom the Miracle was wrought Now followeth the Miracle it self ver 29. The fountain of her bloud was dryed up And this is amplified 1. By the Circumstance of time or speediness of the Miracle straightway 2. By the truth and certainty of it in that she felt in her body that she was healed of her Plague Straightway So soon as she touched Christ's Garment with her hand and Christ himself inwardly by Faith The fountain of her bloud was dryed up That is the unnatural Flux or Issue of Bloud with which she had been so long afflicted was stopped and so the cause of her disease taken away Healed of that Plague or scourge that is of her disease so called to shew the nature of that disease that of it self it was a fruit of sin and a punishment inflicted for it So much of the words Now to gather such Instructions as arise from them And first from the Miracle it self or the effect which followed upon the Womans touching of Christ The fountain of er bloud dryed up and she was healed Doctr. 1 Doctr. 1. This Miracle of our Saviour in curing the Woman of an incurable disease without any means onely by his Divine power doth serve to confirm our Faith in the Article of Christ's Divine nature proving him to be God Of this often before See chap. 1. ver 42. Doctr. 2 Doctr. 2. Further this Miracle serveth even as the rest do to prove this Jesus the Son of the Virgin Mary to be the Christ or the true Messiah that is to say that person which was ordained of God from Everlasting and in time foretold by the Prophets to be the Redeemer and Saviour of Mankind This also is proved and shewed before
Knowing in himself that vertue had gone c. By vertue understand here the Divine power of Christ's God-head by which the woman was cured and this is said to have gone out of him in regard of the Miraculous effect which was wrought by it in the Woman It did not go out of him locally for Christ's divine power is every where present but virtually in regard of the efficacy of it shewed in the Miraculous curing of the disease Now when it is said Christ knew that vertue was gone out of him this must not be so taken as if he knew not this till after the cure was wrought for he knew it at the very time of working it and before also for seeing it was wrought by that Divine power which was in himself he could not therefore be ignorant what himself did in shewing forth his power by this Miraculous effect Therefore the Evangelist speaketh thus of Christ That he knew vertue was gone out c. onely to shew that the Miracle was wrought by Christ's Divine power and not by the womans touching of him nor by any other means So much of the meaning Observ 1 Observ 1. Here first the Papists are confured who from this Miracle of the Woman cured by touching Christ's garments would infer that the reliques of the Saints departed have power to work Miraculous cures and therefore are to be worshipped with some degree of Religious Worship But here the Evangelist telleth us plainly that the power and vertue whereby the woman was cured was not in Christ's Garments but in Christ himself and that it was not conveyed locally from him to her by his Garments but that he did immediately shew it by the Miraculous effect in the woman c. But of this I spake before Observ 2 Observ 2. Further we learn here that the Miracles of Christ were wrought onely by that Divine power and vertue which proceeded from himself immediately and not by any other helps or means whatsoever All the power and vertue by which he wrought Miracles was in himself and from himself alone and not in or from any means out of himself Therefore it is said here that the vertue by which this Woman was Miraculously cured went out of Christ So also Luke 6. 19. There went vertue out of him and healed all the Diseased which came to him and touched him To this purpose it is that our Saviour saith that He cast out Devills by the Spirit of God Matth. 12. 28. And by the finger of God Luk. 11. 20. that is by that Divine power which was in him as he was God and not by the power or help of Satan as the Scribes and Pharisees accused him nor yet by any other means out of himself Use 1 Use 1. This proveth Christ to be true God for none but God can work Miracles by his own proper power and vertue immediately But of this upon the former verse Vse 2 Vse 2. See a difference in this between Christ's Miracles and the Miracles wrought by the Prophets and Apostles as by Eliâ—ah Elisha Peter John Paul c. These wrought Miracles but not by their own proper power not by any vertue from themselves but onely by the power of God and of Christ which was after a sort communicated to them for a time as to Instruments by which it did work So Act. 3. 12. and Act. 9. 34. But our Saviour wrought all his Miracles by his own proper power and Divine vertue as it is here said Use 3 Use 3. This also shews the truth of Christ's Miracles that they were indeed such works as were done above and beyond the power of nature and without any natural helps or means for they were wrought supernaturally by the immediate vertue and efficacy of Christ's God-head Herein therefore they differed manifestly from the false and lying wonders which Satan and his instruments as Magicians and Sorcerers do work for these are not works above the power of nature though they may be above or contrary to the ordinary course of nature but they are wrought by natural helps and means used by Satan Observ 3 Observ 3. In that there came Divine vertue from Christ to heal this woman of her bodily disease hence gather That there is also sufficient Divine power and vertue in him to heal us of our sins which are our spiritual diseases The same vertue is shewed in both Therefore he professeth himself to be our spiritual Physitian Mar. 2. 17. The whole saith he have no need of the Physitian I came not to call the righteous but sinners to repentance and Luke 4. 18. He hath sent me to heal the broken-hearted and Revel 3. 18. He giveth Physical counsel to the Laodiceans to cure their spiritual blindness This Point was observed before in handling the 3. former Verses Use Use Seek to Christ Jesus to be cured in Soul and Conscience of our sins Come to him and touch him by true faith as this diseased woman did and thou shalt feel Divine vertue to come from him to heal thee of thy sins both of the guilt and of the corruption of them Thou shalt feel his Divine power healing thee of the guilt of thy sins by the merit of his Obedience and Sufferings applyed to thy Conscience by faith and the same Divine power healing thee of the corruption of sin that is mortifying thy sinful lusts that they may not raign in thee as they have done and as they do in the wicked and unbelievers Oh therefore thou that feelest thy soul diseased with sin make haste unto Christ to be cured by this Divine healing vertue that is in him pray him to manifest it in thee and withall labour by some measure of faith to apply it to thy self as this Woman did then shalt thou most certainly be healed in soul by it as she was in body And let not the grievousness of thy diseases that is of thy sins hinder thee from coming to Christ to be cured but rather cause thee to make the more speed to him by faith for be assured there is vertue enough in him to heal thee of thy sins though many and grievous if thou do but see and feel them and complain of them and lay them open to him and seek earnestly to him by the prayer of faith to be cured of them Do this therefore and do it speedily without delay As in a dangerous sickness of body thou wouldst not dare to put off sending to the Physitian lest it cost thee thy life so much less must thou dare to delay the time in seeking to Christ to be healed of thy sins lest it cost thee the losse of eternal life and the salvation of thy soul Be carefull therefore forthwith to seek to Christ to be healed of thy sins The rather because there is no other means or Physick in the world to cure thee besides the Divine healing vertue that is in Christ Jesus no power or vertue that is in any herb pretious
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
for the space of these three whole dayes Answ Answ 1. In that hot Country of Judea their appetite unto Meat being less than it is usually in colder Countryes therefore it is likely That they were able to Fast much longer than we are able in this colder Country 2. It is also probable as some think That this People were not wholly and altogether fasting all this time but that they or some of them at least did eat some thing in the space of those three Dayes though it is like it was not much howsoever it be no doubt but at this time when Christ spake these words they had been very long fasting or else he needed not to fear lest they should faint by the way as they returned home to their Houses Observ 1 Observ 1. In that the Peoples want of Food was one cause moving Christ to have compassion on them and to shew it by working this Miracle Hence gather That the Necessities and Miseries of others should move us to pitty and compassion towards them and cause us to shew it by Fruits of Mercy in helping and relieving them Job 6. 14. To him that is afflicted pitty should be shewed from his Friend Rom. 12. 15. Weep with them that weep But of this before sufficiently Observ 2 Observ 2. The zeal and forwardness of the People not onely in coming to Christ to hear Him c. and that far off but also continuing with Him so long even three Dayes and that fasting Hence learn to imitate their zeal and forwardness in taking pains to come unto the holy Ordinances of Christ and means of Salvation as the Ministery of the Word Sacraments c. being content to come far if need be and to continue long at holy Exercises if occasion be offered yea to be content sometimes if need require to forbear our ordinary Food or to break our sleep rather than deprive our selves of the benefit of the Word and Sacrament when we may enjoy them especially upon the Lord's Sabbaths The Queen of Sheba came from far to hear the Wisdom of Salomon Matth. 12. 42. how much more should we come far to hear the Word of Christ able to make us wise unto Salvation Psal 84. 6. The People of God were content to take tedious Journyes and to passe through dry and thirsty places to come to the place of God's Worship so should we be content to do the like Acts 20. 7. The Disciples at Troas were content to hold out very long in hearing Paul even when he continued his Preaching till Mid-night See more of this Point Chap. 2. 2. and Chap. 6. 33. It followeth Ver. 3. If I send them away Fasting c. Observ Observ See the tender care which the Lord hath over the Bodies of his Servants and Followers to provide for them all necessaries for bodily sustenance and comfort and to prevent all hurts and inconveniences that may come unto them Our Saviour is very carefull here That the Bodies of these which followed Him might not faint or be over weak and weary by the Way Matth. 6. 30. If God cloath the Grasse of Field c. shall He not much more cloath you Matth. 10. 30. The very hairs of your Head are numbred See Mark 6. 31. Reason Reason 1. The bodies of the Faithfull are God's Creatures the work of his Hands therefore He takes care of them c. 2. They are redeemed by Him from the Power of Sin and Satan and from Hell c. 3. They are the Temples of the Holy Ghost c. 1 Cor. 6. 19. Use 1 Vse 1. Great comfort to us against all bodily wants and against bodily evils and dangers unto which we are of our selves lyable and subject If we be true Disciples and Followers of Christ carefully and conscionably serving Him He takes speciall care and charge even of our Bodies and of every part of them even of the hairs of our Head He is carefull to provide for us and to bestow on us all things needfull for our bodily Life and carefull to prevent those evils and dangers which may come unto our Bodies so far as He seeth it good for us to escape them insomuch that not a hair of our Heads can perish without his Will and Providence Therefore cast our care on Him who careth for us even for our Bodies which are precious unto Him c. Vse 2 Vse 2. How much more doth He take care of our Souls to provide for them all things needfull to Salvation to feed them especially with his Word and Sacraments and to comfort and strengthen them by his Spirit that they may hold out and not faint in the way unto Heaven and Salvation Use 3 Vse 3. Seeing the Lord is so carefull even of the Bodies of his Servants This must teach them to be also carefull of the good of their own Bodies to maintain and preserve the health strength and life of them by all good means and to prevent those evils and dangers which may happen to them Though we are chiefly to have care of our Souls yet not to neglect our Bodies lest we tempt God and provoke Him also to cast off the care of them Though He have the chief care yet He will have us also to use the means c. For divers of them came from far Observe the zeal and forwardness of the People in coming so far to hear Christ c. Of this before Ver. 4 5. And his Disciples answered him c. The sense of these words may appear by that which was before spoken upon the 6 chap. from the 35 ver unto the 39. And the Instructions to be gathered hence were likewise there handled Ver. 6 7 8 9. And he commanded the People to sit down c. In these Verses he laid down the Miracle it self The meaning of the words and the Instructions to be learned from them may appear from that which was before spoken of the like Miracle Chap. 6. Ver. 39 c. The difference between this and that former Miracle of the Loaves stands in this That there a greater number was fed with a smaller quantity of Food that is to say 5000 persons with five Loaves and two Fishes and a greater quantity of Fragments was left even twelve Baskets full Whereas here we see that there was a greater quantity of Food to feed a lesse number of persons even seven Loaves and a few Fishes to feed 4000 and yet a lesse quantity of Fragments was left but seven Baskets full The reason hereof was twofold 1. That the quality of the Miracles might be fitted to the present Times and Occasions therefore there was now more store of Provision and a less number of People to be fed than before he therefore fitteth the Miracle to the present Time and Occasion 2. That by this means our Saviour might shew the absolute freedom of his divine Power That he was not at all tyed unto the means in working these Miracles but that
and patiently to submit to God's Hand afflicting us therefore it must needs be a matter of great necessity for every one of us to learn and practise that excellent Duty of renouncing and forsaking our selves and our own corrupt Nature This must we do if ever we desire to be fit or able to bear Crosses and Troubles willingly contentedly patiently we shall never do this till we first deny and renounce our Naturall Reason Will Affections then shall we submit to God's Will in suffering all that He layeth upon us and not otherwise Yea not only must we deny the corruption of our Nature but Nature it self in some sort we must despise yea hate our own Life c. Doctr. 2 Doctr. 2. That all such as will be Christ's true Disciples and Followers must suffer the Cross that is undergo many and great Troubles and Afflictions in this Life This our Saviour here takes for granted when he enjoyneth all that will follow him to take up their Cross that is willingly to submit to the bearing of it by this he presupposeth that every one must bear it and that this cannot be avoided Joh. 16. 33. Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple 2 Tim. 3. 12. All that will live godlily in Christ Jesus shall suffer persecution Phil. 1. 29. Unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Now these Afflictions are of two sorts 1. Outward in Body Goods good Name c. Sickness Pain Losses Reproaches Slanders c. 2. Inward in Soul and Conscience caused by sense of God's Wrath and Satans Temptations c. Reas 1 Reas 1. God hath so ordained That all good Christians shall in this Life be exercised with the Crosse and Afflictions 1 Thess 3. 3. We are appointed thereunto c. Reas 2 Reas 2. Christ our Head hath gone before us by his example in Suffering many and grievous Afflictions for our sakes and therefore we must follow herein Esay 53. 3. He was a Man of sorrows And ver 7. He was Oppressed and Afflicted c. Now the members must be herein conformable to the Head Rom. 8. 29. So here it is said We must take up our Cross and follow him Reas 3 Reas 3. Afflictions of this Life are the way to the heavenly Kingdom Ergo all that will follow Christ and be partakers with him of that Kingdom must follow him by this way Acts 14. 22. We must through much Tribulation enter into the Kingdom of God Reas 4 Reas 4. The Life of a good Christian in this World is a Warfare that is a continuall fighting with many and powerfull enemies of our Salvation as Satan the World and our own flesh all which do stirr up continuall Troubles against us Ergo we cannot in this Life be without many Troubles and Afflictions As the Life of a Souldier in Wars c. 2 Tim. 2. 3. Suffer hardness or affliction as a good Souldier c. Vse 1 Use 1. To confute such as think they may be good Christians and yet live a Life of ease and peace free from Troubles and Affliction But this is impossible As the Sea cannot be at rest without Waves so neither can the Life of a good Christian be without Troubles It is a Warfare and therefore must needs be full of Troubles c. Therefore if thou wilt be a Follower of Christ never promise thy self a peaceable quiet or easy Life for in so doing thou shalt but deceive thy self This is all one as if a Souldier going to the Wars should promise himself Peace and continuall Truce with the Enemy c. Or as if a Marriner committing himself to the Sea for a long Journey should promise himself nothing but fair Weather and a Calm Sea and that he should meet with no Waves or Storms to beat against his Ship c. what folly were this Much more for a good Christian to promise himself a Life of ease and rest here on Earth c. This is to promise our selves that which God hath not promised us and that is but to deceive our selves Use 2 Vse 2. See what is to be done of us if we professe to be in the number of Christ's true Disciples Make accompt before hand to meet with many and great Troubles in this Life and withall prepare and arm our selves to undergo the same Cast thy Accompts before hand what the profession of Christ will cost thee like a wise Builder c. as it is Luke 14. 28. It is good wisdom to prepare before hand for that which must come If we will be good Christians the Cross must come to us and we must come to it yea we must come under it and bear it every one of us in our time and measure yea we must endure not one or few but many and grievous troubles both outward and inward c. Fightings without terrours within Without bearing the cross we cannot be Christ's Disciples we cannot follow him nor be like unto him or conformable to him our Head If we follow him we must go the same way which he is gone before us which is the way of the cross He first suffered and so entred into Glory so must we through many tribulations enter into God's Kingdom If we will live godly in Christ Jesus we shall be sure to suffer many and great troubles in one kind or other yea in many and sundry kinds in our bodies goods and outward estate in our good Name in our Conscience c. we must look for troubles to be stirred up against us by Satan by the World by Enemies by Friends c. we must look for publick calamities and troubles and for private Afflictions in our Families in our own Persons c. Christianus Crucianus as Luther saith Therefore let us every one make accompt of the cross and of many troubles in this life yea let us daily prepare and arm our selves for the bearing of them when they come even now in time of prosperity Quest Quest How should we prepare our selves for the bearing of Afflictions Answ Answ 1. By often and serious meditation of the Cross and of troubles before they come thinking with our selves before-hand and fore-casting what troubles may come upon us and making them present to us in meditation before they be present By this means we shall come to be the better acquainted with the Cross and so to bear it the more patiently When we have often thought upon it before-hand it will seem the lesse new and strange to us when it cometh upon us For this cause our Saviour Joh. 18. ult telleth his Disciples before-hand that in the World they shall have tribulation that so they might meditate and think of it before-hand and so be the better prepared to suffer it when it should come One cause why many are so unfit to bear Crosses when they come is because they
cast into it For sin being finished and not repented of brings eternal death and destruction in hell Jam. 1. 15. and Revel 21. 8. The fearful and unbelieving and the abominable and murderers c. shall have their part in the Lake c. Use Use See how careful it behoveth us to be of avoiding and separating far from us all occasions of sin and how wary and fearful we should be of retaining and keeping to our selves or having to do with any thing that may be an occasion of sin unto us lest by this means we lay our selves open to sin and so bring our selves into danger of Hell Let the greatness of this danger make us fearful of all occasions of sin and cause us to watch against them most carefully and by all means to cut them off and cast them from us yea though they be things most near and dear to us Consider how fearfull and dangerous a thing it is to retain such things as may be occasions of sin to us how dangerous to retain and cherish our natural and sinful lusts which are occasions of actual sins How dangerous to have to do with any outward occasions of sin as evil company idleness corrupt communication c. no small or leight matter but most fearfull and dangerous laying us open to the temptations of sin and so bringing us into danger of Hell-fire c. Observ 3 Observ 3. That it is a far greater evil and misery to be cast into Hell-torments after this life than it is to lose or be deprived of such things as are most dear and pretious to us in this present life Better to suffer losse of one of our hands feet or eyes than to go to hell c. that is it is a lesse evil misery or calamity Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul Hence it followes That it is a greater losse for a man to lose his soul that is to be cast into Hell than it is to suffer losse of any thing in this world though never so dear to him Reas 1 Reason 1. The losse of such things as are dear to us in this world doth onely touch the body and outward man with the outward estate thereof whereas the punishment and torments of Hell shall seize upon the whole man both soul and body Reas 2 Reas 2. The losse of those things which are dear to us in this world is but a temporal cross and affliction but the misery and punishment of the damned in Hell is everlasting as we shall hear afterward Use 1 Use 1. See the folly of those who to prevent temporal losses of such things as are dear to them in this world as of goods Lands liberty or life do make shipwrack of faith or of good conscience and so making themselves guilty of sin do bring themselves into danger of hell-fire What madnesse is this for the avoiding of a less evil and danger thus to run into a greater for the avoiding of a temporal cross or affliction in this life to bring upon themselves eternal misery after this life These may be resembled to the Fish which leapeth out of the pan into the fire c. Vse 2 Use 2. This should make us willing to lose and part with those things which are most dear to us in this world as profits pleasures wealth friends liberty for the keeping of a good conscience c. rather than by committing sin or doing that which is unlawful to bring our selves in danger of being cast into hell Matth. 10. 28. Fear not them which kill the body c. but rather fear him which is able to destroy both soul and body in Hell q. d. be not unwilling to part with your bodily lives for the keeping of a good conscience rather than by sinning against God to indanger your souls to be cast into Hell for ever Of evils of punishment or misery we must chuse the least Now it is a far lesse evil to suffer loss of wealth houses Lands liberty lâ—fe it self or any thing that is dear to us in this world than it is to go to hell after this life c. Example of the Martyrs Observ 4 Observ 4. From these words joyntly considered in that our Saviour saith It is better for one to enter into life maymed c. then having two hands feet or eyes to go to Hell c. we may gather That there are but two estates and conditions of men to be expected after this life viz. eternal life in Gods heavenly Kingdom and eternal death or the estate of everlasting torment in Hell And to one of these two estates and places every one must come after this life This our Saviour here doth imply and take for granted Joh. 5. 28. The hour is coming in which all that are in the graves shall hear his voyce And shall come forth they that have done good unto the resurrection of life and they that have done evill to the resurrection of damnation As there are but two sorts of men in the world godly and wicked So c. Revel 20. 15. Whosoever was not found written in the book of life was cast into the lake of fire Luke 16. In that Parable of the rich glutton and Lazarus we may see the twofold estate unto which all men go after this life either into Abraham's bosome or to Hell-torments Vse 1 Use 1. To confute the Papists teaching and holding a third place and estate of men after this life viz. the estate of such as suffer temporal pains or punishment in Purgatory in way of satisfaction for their venial sins and in part also for their mortal sins But here we may see there is no such third place or estate of men after this life For if all go either to Heaven or to Hell then none to Purgatory If all be either made partakers of eternal life or else cast into eternal torments in hell then none go to suffer temporal pains in Purgatory c. Vse 2 Use 2. There being but two estates and places to which all must come Heaven and Hell See by this how careful it behoveth us to be in the use of all good means in this life-time whereby we may attain to the one and escape the other how careful should we be so to live and carry our selves in this world that after this life we may be partakers of eternal life and be delivered from hell and condemnation How should this cause us to work out our salvation with fear and trembling as the Apostle willeth us Phil. 2. How should it move us to labour for true faith repentance and holinesse of life that so we may be assured that after this life we shall be partakers of eternal life and consequently that we shall be delivered from the wrath to come and from eternal damnation in hell for certain it is that one of these two estates every one of us must come unto
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
contrary it doth include the use of other means as prayer and all other means tending to the same end So that as we are by faith to trust and rely upon God for supply of our wants and for the obtaining of all things needful for us both for soul and body so withall we are not to neglect other means ordained of God for the obtaining of those blessings and good things which we desire at the hands of God but we are carefully to use all such means and in the use of them to trust and rely upon God and no otherwise For example In matters of the Soul as we are by faith to trust in God for the pardon of our sins and for eternal life so withall we are to use orher good means appointed of God for the obtaining of these great and unspeakable blessings as the practice of repentance prayer hearing of the Word receiving the Sacraments c. So in things of this life which concern the body and outward estate as we are by faith to depend upon God for our health wealth maintenance c. so withall to use other good means to this end as diligence in our Callings frugality wise providence in ordering our affairs c. So in time of trouble or danger as we are by faith to rest on God for deliverance so not to neglect other means c. but in use of all good means to trust in God for help c. Thus have the Saints of God used to do Jacob having a promise from God that he should prevail with men did no doubt by faith believe this and trust in God that he should prevail with his brother Esau to pacifie his wrath c. And yet for all this he neglected not other means but carefully used the best he could devise as we see Gen. 32. So Paul Act. 27. 31. though he did believe and trust in God for the deliverance of himself and all the rest that sayled with him in the same ship in time of that dangerous Tempast which happened yet for all that he would have other ordinary means used he would have the Mariners abide in the ship c. Thus ought we at all times and in all our necessities wants and distresses not only by faith depend upon God for those things we desire and stand in need of but withall carefully use other good means c. And the more faith we have to trust in God the more careful will we be to use other means c. Mark 11. 24 What things soever ye desire when ye pray believe that ye receive them and ye April 18. 1630. shall receive them Observ 4 Observ 4. IN that our Saviour having before exhorted his Disciples to the practice of faith in depending upon God for the obtaining of the gift of Miracles and of whatsoever else was needfull and fit for them Now in the next place he doth stir them up to prayer as another means next and subordinate to faith for the obtaining of all things needful for them hence we may learn That next unto faith or confidence in God prayer is the best and principal means whereby we are to obtain at the hands of God all things which we desire and are needful for us I say next unto Faith Because Faith is the chief and principal means as we heard Verse 22. but prayer is also a means yea the principal and only ordinary means next unto faith for the obtaining of the things we desire and want And it is such a means as Faith it self teacheth and enableth us to use for Faith doth not of it self alone or immediately obtain good things at the hands of God but by means of Prayer and no otherwise ordinarily so that as faith is the means to obtain all good things at the hands of God so also is prayer together with faith and next to faith Withall note by the way another difference between Faith and Prayer That Faith is an inward means in the heart whereas Prayer is both an inward and outward means to obtain those things we desire for it is not only in the heart but is expressed outwardly in words and outward gestures as occasion is offered c. Now for proof of the Point delivered viz. That next unto Faith Prayer is the principal and ordinary means whereby we are to obtain of God all things which we desire and are needful for us This may appear he cause in Scripture we are not only required to believe and trust in God for all things we stand in need of but we are likewise commanded to seek to God and to call upon him by Prayer for supply of all our wants and for the obtaining of whatsoever we desire and is fit for us Matth. 7. 7. Ask and ye shall have seek and ye shall find c. Joh. 16. 24. Hitherto ye have asked nothing in my Name ask and ye shall receive c. Jam. 1. 5. If any want wisdom let him ask of God Phil. 4. 6. Be careful for nothing but in every thing by prayer and supplication c. let your request be made known unto God So Psal 50. 15. Call upon me in the day of trouble c. In these places we are required to go and seek to God by prayer in all our necessities c. Now it is Faith that teacheth and enableth us to do this therefore next unto Faith Prayer is the ordinary and principal outward means appointed of God for the obtaining of all things which we desire and are needful for us By this the Saints of God have obtained all things needful which they desired not only by faith but by prayer joyned with it and proceeding from it Thus Jacob wrestling with God by Faith and Prayer obtained the blessing Hos 12. 4. So Psal 22. 4 5. Our Fathers trusted in thee and thou didst deliver them They cryed unto thee and were delivered They obtained deliverance not only by faith as the principal means of it but also by prayer as a subordinate means next to faith and proceeding from Faith Note here That we do not make Prayer to be any meritorious cause of obtaining the things we desire c. but only a means which God requireth us to use in obedience to him and for the better fitting and qualifying of us to receive all things from him We do not by our Prayers merit any thing at the hands of God as Papists falsly imagine but we receive all of his free grace and mercy and for the merits of Christ alone c. Use 1 Vse 1. See the excellency of Prayer being the chief and principal means next unto faith for the obtaining of all things which we desire of God and are needful and fit for us The Key to unlock and open the Lord's Treasury or Store-house that we may from thence receive all blessings needful for Soul and Body and all deliverances in time of trouble and danger By this we have power with God as Jacob
them to Repent and then Baptized them upon their profession of Repentance as we see Math. 3. So did the Apostles as Peter Acts 2. 38. The second sort of persons Baptized are Infants and such onely are wont to be Baptized with us now a daies now these having no knowledge of sin cannot actually repent before Baptism but they must repent after their Baptism so soon as they come to years of discretion Reas Of this Doctrine Baptism is a seal of God's Covenant of Grace made with us in Christ and Repentance is one condition required on our part in that Covenant As God promiseth forgiveness of sins and salvation in Christ to the Party Baptized and sealeth this Promise to him by this Sacrament so he requires this as a condition of the same Party that he repent and turn from his sins unto God Act. 2. 38 39. Vse 1 This shews how foolishly many delude themselves thinking it enough for them that they have had the outward Baptism in their Infancy Yet never caring to perform the condition required of them in their Baptism which is to repent of their sins This is a matter they think not of but know this The setting to of the outward seal of God's Covenant shall do thee no good if thou perform not the condition of the Covenant God promiseth forgivenesse of sins and salvation by Christ to thee in thy Baptism but it is upon condition of thy Repentance If thou keep not this condition thou art never the better for the outward seal of the Covenant Vse 2 Let all that have bin baptized look well to this that they perform this condition of Repentance required on their part in that Covenant of God sealed to them in Baptism Thou that hast bin baptized remember this that as in thy Baptism God promised to forgive thy sins and to save thee by Christ so he tyed thee to this condition that thou shouldst forsake sin and turn to him by newnesse of Life see then that thou stand to this condition and that thou perform it else look not that God should perform his promise to thee 2. Instruction That the Sacrament of Baptism doth signifie and seal to us the grace of Repentance and true conversion to God from sin Our Repentance and turning to God from sin is one speciall thing signified and sealed to us in and by this Sacrament this being one reason why it is here called the Baptism of Repentance Math. 3. 11. I Baptize you unto Repentance that is by this Sacrament to signifie and seal to you the grace of Repentance and true conversion unto God See Beza on the place and to tye you unto it Quest How doth Baptism signifie and seal to us the work of Repentance and true Conversion to God Answ By two outward Rites or Sacramentall Actions used in it The one is the dipping into water or sprinkling of the party baptized with water this doth signify and seal to us the first part of Repentance which is dying unto sin Rom. 6. 4. We are buried with Christ by Baptism into death c. The other Sacramental action is Rising out of the water or wiping it off this signifyeth and sealeth to us the second part of Repentance which is our spiritual quickning and rising to Newness of life See this also Rom. 6. 4. Use See how to meditate of our Baptism Not as of an idle or vain Ceremony but as of that which hath an excellent spirituall use and signification serving to represent and seal to us our Repentance and Conversion to God So often then as we think of our Baptism we must call to mind what was signifyed and sealed to us in Baptism namely our spirituall dying to Sin and living unto Righteousness And withal we must be stirred up to the daily practise of these parts of true Repentance by the meditation of our Baptism It must be the Baptism of Repentance to us For the remission of sins This is the second thing in the Description of Baptism viz. one special End or Use for which it serveth namely for the remission of sins that is to seal this benefit of remission of sins to the party baptized By remission of sins understand the acquitting of a sinner from the guilt of sin when God doth not impute it unto him as Psal 32. 1. Now from these words the Papists would infer that the Baptism of John was not the same in efficacy with the Baptism commanded of Christ to be administred by the Apostles for they say that by the Baptism which Christ instituted forgiveness of sins was actually sealed and given but as for John's Baptism it was onely a preparative unto Christ's Baptism putting them onely in hope of remission of sins but not actually sealing it to them See the Rhemists on this place But this is confuted by the Text for John's Baptism was the Baptism of Repentance as we heard before Now Repentance and remission of sins cannot be severed therefore as well remission of sins as repentance were sealed by John's Baptism and so it was of the same efficacy with the Baptism of the Apostles commanded of Christ afterward So much of the words and the sense of them Obser 1 One End and Use of Baptism is to signify and seal remission of sins to the party baptized Act. 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Act. 22. 16. Arise and be baptized and wash away thy sins c. Outward sprinkling of the body signifyeth inward cleansing of the soul from guilt of sin c. Quest 1 1. Hath Baptism this Use in all that receive it Answ No but onely in such as repent of their sins and believe in Christ It seals remission of sins onely to such as use this Sacramenr aright that is to such as keep the conditions of Faith and Repentance which God requireth of those to whom he promiseth and sealeth forgiveness of sins in Baptism Quest 2 2. How doth Baptism seal remission of sins Answ Not by vertue of the outward washing of it self but by vertue of God's promise made to the right Use of the Sacrament that as certainly as the body is washed with Water from outward defilements so is the soul cleansed by the merit of Christ's Blood from the guilt of sin Use See how those that are distressed in consâ—ience may comfort themselves touching the first pardon of their sins viz. by calling to mind their Baptism and labouring by faith to apply unto themselves the benefit of remission of sins which was sealed to them in their Baptism Thou that feelest thy sins to be many and great and art tempted to doubt of the pardon of them have recourse to thy Baptism which thou receivedst in thy Infancy look back unto that and by meditation of it labour to confirm and strengthen thy faith touching the pardon of thy sins It is Luther's Counsel and he tells a Story to this purpose of
men So Gen. 41. 42. Joseph wore a Ring and a gold-Chain to distinguish him from the inferiour Princes of Pharaoh So Matth. 11. 8. In Kings Courts they wear soft Raiment 3. It must be according to the laudable custom of that Country where we live Such was the apparel of Eliah and John Baptist and the contrary is condemned Zeph. 1. 9. 4. It must be such as may serve to express the inward graces and vertues of the mind as modesty humility c. therefore it must be comely and decent not gaudy or garish 5. It must be framed to the example of the most grave and sober men and women that live in the Church and are of our own rank not to the example of the leightest and vainest sort of People for their example is no pattern to us 6. Lastly Our apparel must be worn and used to the right ends for which it is appointed of God As first for our necessity to defend our bodies from heat and cold and consequently to preserve health and life 2. For honesty and seemliness to cover that shameful nakedness which sin hath brought upon us And this by the way shews the vanity and unlawfulness of that practise which is used by some men and women in baring their necks and breasts which should be covered This is to glory in their own shame 3. For the adorning or honouring of the body according to that of the Apostle 1 Cor. 12. 23. Upon those members of the body which we think most unhonest put we on the greater honour c. Our bodies being Temples of the Holy Ghost should be used honourably by a comely apparelling of them See Perkin Cas Consc pag. 159. Hence note that although excesse in Apparrel is to be avoyded yet it is not simply unlawfull to use rich and costly Apparrel or Ornaments of Gold Silver Silk c. we have examples in Scripture of the lawfull use of them as in Rebecca Gen. 24. 22. and in Joseph Gen. 41. 42. And Math. 6. our Saviour mentioneth the Royalty of Solomon in Apparrell and doth not condemn it Yet some cautions are to be remembred touching the use of such Ornaments and rich Apparrell 1. It is to be used onely of such whose ability will bear it and to whose place and calling it is sutable It is ryot in mean persons to wear rich Apparrell 2. It is to be used in decent and comely manner and fashion 3. It is to be used in due time and season not every Day for that was the rich Glutton's fault Luke 16. 19. nor yet at such times when God calleth to Mourning and Humiliation for sin in some speciall manner then we must wear mean Apparrell to testifie our Humiliation before God Exod. 33. 4. Object 1 Object 1. 1 Tim. 2. 9. 1 Pet. 3. 3. Costly Ornaments and Apparrell are forbidden unto Women Answ Answ The Apostles do not simply condemn all use of them but their purpose is onely to forbid the abuse of such Ornaments to excess and ryot as also to pride and vain-glory In those time Christians for the most part were of mean outward Estate mean persons it was not lawfull for them to wear rich and costly attire Object 2 Object 2. Esay 3. 18. c. Answ Answ Some of those Ornaments mentioned by the Prophet are meer vanities of no use and for the rest he condemns not the use but the abuse to wantonness pride c. Vse This Point touching the sober use of Apparrell serveth to reprove and condemn the great excesse and ryot in Apparrell that is now a dayes used many there are that offend this way so go beyond their ability in costliness of attire All they can get and scrape together is layd upon their backs and by this means they wast and consume their Estates bringing themselves at length to poverty Besides that they also hinder themselves from releeving and helping the Poor Some again go beyond their Calling and Degree in their Apparrell not keeping themselves within their own order and this breedeth great confusion of the Orders and Degrees which God hath set amongst Men When the Yeoman is Apparrelled as richly as the Gentleman the Gentleman as the Noble man and the Noble man as the Prince What is this but a confusion of all Degrees amongst Men contrary to God's Ordinance who will have distinct Degrees maintained in humane Society Again others are new-fangled in their Apparrell hunting after every new or Out-landish Fashion The ordinary and laudable fashion of their own Country will not content them as it did John Baptist. Lastly Others there are that delight in immodest leight and gaudy attire such as serveth for no other end but to shew their Pride and Wantonness and Unchastity of mind so far are they from using such modest and comely attire as should shew forth the Christian graces and vertues of their hearts Let all that have any of these wayes offended be admonished to repent of this their excess in the use of Apparrell and to take heed of it for time to come And the rather to disswade us from this sin Consider 1. The Judgments of God threatned against iâ— â—â— Isa 3. 24. Zephan 1. 9. 2. Consider thâ— inconveniences and mischiefs that usually accompany this superfluity and excesse in Apparrell 1. In it there is an abuse of our wealth to superfluous uses and to the sins of Pride Wantonness and such like 2. In this sin there is an abuse and mispending of time for much time is spent in decking the body which might be better spent in beautifying the soul with spirituall graces 3. There is in this excesse of Apparrell a great abuse of the Apparrell it self in that it is used as a signe and testimony of Pride Wantonness c. which should rather be used to express the Christian graces of the mind So much of this first Point of Instruction Instr. 2 2. Instruct In the second Place where John Baptist used such a moderate and temperate Dyet feeding on Locusts and wild Honey Hence we learn that after his example We ought also to practise sobriety and temperance in our Dyet and in the use of Meats and Drinks Prov. 23. 1 2. When thou sittest to eat with a Ruler consider diligently what is before thee And put a knife to thy throat if thou be a man given to appetite c. By putting a knife to our throat is meant nothing else but the moderating and bridling of our appetite Timothy used to drink water as may appear 1 Tim. 5. 23. Rules to be observed That we may practise sobriety in Dyet 1. Our Dyet must not exceed our ability and maintenance for then it will wast a Mans Estate Prov. 23. 21. 2. It must not exceed our Place and Calling a man of mean Place ought not to fare so richly as men of higher Degree 3. We are to take our Dyet in season that is at fit and convenient times when our Body hath need of it not at
us more leasurably for the most part and not so violently 2. Another difference there is in the nature of such evil thoughts for those which the Devil onely suggesteth are for the most part horrible and monstrous and contrary to the very light of Nature as thoughts of Atheism and Blasphemy against God thoughts of Self-murther and the like whereas commonly those evil thoughts which spring from our selves are not contrary to the Light of Nature though they may be and are often very wicked and ungodly Use 1 Use 1. Seeing there are some wicked thoughts suggested by Satan which are not our sins but his onely if we repel them This is for the comfort of those who are sometimes troubled with horrible and blasphemous thoughts against God and against his Word as sometimes even God's own Children are troubled with such thoughts as are against the Light of Nature Let such know that if they abhor those thoughts and even tremble at the first rising of them in their minds striving also praying against them give no way to them then is it a certain sign and argument that these thoughts are thrust on them by the Devil and that they come not from their own hearts because they are against the Light of Nature and therefore being thus resisted they shall not be laid to their charge Vse 2 Vse 2 This also must teach us at first and betimes to resist the wicked motions suggested to us by Satan This is this indeed is very hard for â—â— to do by reason of our corrupt nature which is as capable of the Devil's temptations as under or flax is of fire yet must we strive and labour to repel and beat them back by the Word of God by Prayer c. Ephes 4. Give not place to the Devill c. no not for a moment but resist him speedily before his temptations take â—ast hold of us for if they do so how hard then will it be to shake them off again Therefore withstand them at first entrance into our minds pray against them and think of some sentence of Scripture against them above all do not parley or reason the case with the Devil nor with his motions offered to us Eve was taken by this parleying with the Devil Take heed then thou do not so reason with his temptation but strive by all means at the very first to shake it off Desire of God to give thee a heart to abhor the very first motions of sin offered to thee by Satan If we could but practise this one Point of resisting the Devil's motions at first how many sins would it keep us from If David had done this when Satan tempted him to number the People he had not fallen into that sin If Peter had done it he had not denied Christ If Judas had at first rejected that motion of betraying Christ which the Devil cast into him he had not so fearfully sinned as he did Let us therefore be wise to resist the Devil betimes and at the first entrance of his wicked motions into our minds by some good means or other to cast them out again speedily not suffering them to lodge or rest there no nor for a moment So much of this third Observation Observ 4 Observ 4. From the Title given to the Devil in that he is called Satan that is An Adversary we may observe his nature and disposition which is to be a malicious and deadly enemy both unto God and Men. 1. He is the professed Adversary of God himself opposing himself against God and against his Will and Word That which is said of Antichrist 2 Thes 2. 4. is much more true of the Devil That he is an Adversary exalting himself against all that is called God c. 2. He is also a deadly enemy unto Mankind he desires and seeks nothing more than the destruction of the bodyes and souls of men this he doth by drawing them to sin c. Especially he shews this his hatred and enmity against the godly and faithful 1 Pet. 5. 8. Your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour Gen. 3. 15. God put enmity at the beginning between the Seed of the Woman and of the Serpent and that Enmity continueth still and shall do to the Worlds end Use 1 Vse 1. Let us shew our enmity and hatred against the Devil by resisting his temptations As he doth fight against God and against our Souls continually so let us fight against him by Prayer by alledging the Word of God against his suggestions and by holding out the shield of Faith against his fiery darts Some say they hate the Devil and yet they yield to his suggestions but if thou doest so thou lovest him Use 2 Vse 2. See how little credit is to be given to the alluring perswasion of the Devil when he propounds the pleasures or profits of sin thereby to draw us to it these are the perswasions of our deadly Enemy false and deceitful enticements believe them not but reject them by all means If we know a man that hates us we will not trust him though he speak us fair Be not then so foolish as to trust the Devil though he pretend friendship be assured his drift is to bring thy Soul to destruction if thou yield to his allurements He made shew of friendship to our first Parents in perswading them they should be as Gods if they would eat of the forbidden Tree but it doth now appear that he was their deadly and most dangerous Enemy in so perswading them Remember this when thou art tempted of Satan he is thy deadly Enemy stop thy ears therefore or rather barr thy heart against his perswasions He that now perswades thee as a friend if thou yield to him he will hereafter stand up to accuse thee as an Enemy So much of the first general Point considered in these words namely The temptations of our Saviour Christ or that He was tempted of Satan Now follow the circumstances by which they are amplified Mark 1. 13. And He was there in the Wilderness forty dayes tempted of Satan c. Sept. 20. 1618. IN the former part of this Verse the Evangelist briefly layeth down the temptations of our Saviour Christ In the words I have considered two things 1. The Temptations themselves or That our Saviour was tempted of Satan 2. The Circumstances by which his temptations are set forth 1. The Place The Wilderness 2. The Time how long his temptations endured Forty dayes This is implyed by the connexion of the words in that it is said He was in the Wilderness forty dayes being tempted that is being tempted in that space of forty dayes 3. The outward estate and condition of our Saviour Christ during the time of his temptations He was with the wild beasts these were his best companions Now having spoken of the Temptations themselves I am to proceed at this time to speak of the Circumstances of
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
But know this that as a great Fall should not keep a man from rising again and as a dangerous Disease doth not keep a man from seeking to the Physitian so thy great sins should not hinder thee from coming to God by Repentance they should rather cause thee to make more haste unto God that he may pardon them There is a multitude of mercies with him for the pardoning of great Iniquities See Isa 1. 18. Though your sins be as Crimson and Scarlet c. David's Adultery and Murder were foul sins yet they kept him not from Repentance the Jews Sin in crucifying Christ was most heinous yet even they are called to Repentance Act. 2. A second hinderance is The profit and pleasure of sin Some sins bring in profit as Usury Oppression Covetousness false Dealing c. Other sins are sweet and pleasant to Man's corrupt Nature And thus by the profit and pleasure of sin men are allured to continue in their sins For removal of this hinderance of Repentance Consider 1. What shall it profit a man to gain the whole World and to lose his own Soul Mat. 16. 20. Besides all that is gained by sin hath God's Curse following it 2. Touching the Pleasures of sin Know this that howsoever it be sweet in the committing yet afterward it will be most bitter to us Prov. 20. 17. Bread of deceit is sweet but Gravel in his mouth afterward c. The pleasure of sin is short but the pain and torment which it will cause to thee is endless Delectat in momentum cruciat in aeternum Look at the End not at the Beginning of all sin A third hinderance is The difficulty of Repentance It is painful and tedious to the Flesh to humble and afflict our selves for our sins to have the heart broken with godly sorrow c. This painfulness of Repentance so discourageth some that they are loath to set about the practise of it But for this know 1. That the great benefits that come of it as inward Joy Comfort Peace of Conscience c. these do abundantly make amends for all our pains taken The dressing and searching of a Wound or festred Sore is painful yet we endure it in hope of future ease and soundness of Body So must we in the matter of our Souls 2. Some sins are as painful or more painful to commit than Repentance is to practise 3. Heaven is worth all our pains The fourth and last Impediment of Repentance is The vain hope of longer life Men think they shal have time enough hereafter to repent If they can have but an hour on their Death-bed it is enough c. But deceive not thy self For 1. Though thou live longer yet art thou not sure thou shalt have grace to repent when death shall come God must work it in thee thou canst not turn to him of thy self without his Grace inabling thee 2. Though true Repentance is never too late yet late Repentance is but seldome true and unfeigned The Repentance which many make shew of on their death-beds comes oftentimes rather from fear of Hell and of God's Judgments than from true hatred of sin and so it is to be feared that it dyes with the party Therefore beware of putting off Repentance in hope of longer life Hebr. 3. To day if ye will hear his Voyce harden not your hearts c. God hath not promised thee To Morrow Qui promisit poenitenti veniam non promisit dilationi crastinum diem Ambros Mark 1. 15. And believe the Gospel Octob. 25. 1618. HAving spoken of the first part of our Saviour Christ's Exhortation in which he stirreth up to Repentance Now we come to the second part in which he exhorteth to the practise of Faith in these words Believe ye the Gospel In the words we have two things 1. The Act of Believing 2. The Object or matter to be believed The Gospel Touching the meaning of the words it is needful to shew briefly 1. What is meant here by the Gospel 2. What it is to believe the Gospel By The Gospel understand The glad Tidings of Reconciliation with God and of Salvation by Christ or the Doctrine of free Grace and Salvation by Christ 2 Cor. 5. 19. it is called The Word of Reconciliation and Ephes 1. 13. The Gospel of Salvation Now to Believe the Gospel is not onely in general to be perswaded of the Truth of all things in the Gospel but particularly to apply to our selves the Doctrine of the Gospel and the Promises of Salvation by Christ contained in it Therefore in the Greek it is Believe in the Gospel which phrase of speech doth imply a particular applying of the Promises of the Gospel to our selves and a relying upon them This is the sense of the words In handling them I will first speak of Faith in general and then of the Object of it as it is here mentioned namely The Gospel Touching the first which is Faith it self Sundry Points are to be spoken of it 1. What Faith is 2. The Degrees of it 3. The necessity of this grace for a Christian 4. The special marks whereby to discern it 5. The means to get and encrease it 6. The lets and hinderances which keep men from it are to be removed Quest First of the first Point What is Faith Answ Answ True justifying Faith for of that we speak here and of that our Saviour Christ speaketh in this place is a Grace wrought in us by the Spirit of God whereby we apprehend and apply Christ and all his benefits to our selves Joh. 1. 12. To receive Christ and to believe in him are put for the same and Gal. 3. 14. We receive the promise of the Spirit by Faith More particularly in true Faith there are three things which are as the parts of it The first is Knowledge of Christ as he is revealed in the Gospel The second is Assent of the mind unto the truth and certainty of those things which are known of Christ The third is a particular applying of those things to our selves when we rest perswaded that the Promise of Salvation made in Christ belongs to us in particular and in this particular Application of Christ stands the very life of Faith Thus Paul did particularly apply Christ to himself Gal. 2. 20. I live by Faith in the Son of God who hath loved me and given himself for me So Thomas Joh. 20. 28. My Lord and my God Here then observe against the Papists that true Faith is not onely a general belief of the truth of God's Word but a particular applying of Christ or of the Promise of Salvation by Christ And this is proved by these Reasons Reas 1 1. In the 6. Chapter of John Verse 54. Believing in Christ is called Eating of his Flesh and Drinking of his Blood So Austin Crede manducâsti And the Rhemists are forced to confess it on the 32. ver of that Chapter Now this comparison shews the Nature of
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in 〈◊〉 works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
pardon unto them and this keeps them from believing the pardon of them and from laying hold on God's mercy in Christ because they cannot be perswaded that this mercy belongs to so great Offenders c. For Removal of this Impediment 1. Let such examine their hearts whether they be truly humbled for their sins and whether they unfeignedly hate and strive against them If it be thus with thee know this that Christ came to heal the broken-hearted and to save such sinners as thou art even great sinners Fear not therefore to go unto Christ and to lay hold on him by Faith notwithstanding the greatness of thy sins The Blood of Christ is of sufficient vertue and merit to purge thee from all sin even from the greatest 1 Joh. 1. 7. 2. Consider that God's mercy is sufficient to pardon the greatest sins See Psal 103. 8. And this mercy he hath promised to the penitent though their sins be great and heinous as we see Isa 1. 18. Even the sin against the Holy Ghost if it could be repented of might be pardoned by the infinite mercy of God Therefore though thy sins have been many or great yet if thou be truly humbled for them and truly turn from them by Repentance thou mayst undoubtedly believe the pardon of them through God's mercy in Christ It is not simply the greatness of sin but continuance in sin without Repentance that shall condemn any So much of the two main Hinderances which keep men from Faith Others might be stood upon but these shall suffice Hitherto of the first thing in the words namely the Act of Believing Now it followeth to speak somewhat of the Object viz. The Gospel Doctr. Doctr. Observe here that the principal matter and Object which true justifying Faith must look at and apprehend is the Doctrine of Reconciliation with God and of Salvation by Christ taught in the Gospel Therefore the Gospel is said to be the Word of Faith Rom. 10. 8. because this is that Word which justifying Faith doth chiefly lay hold upon and believe Quest Quest Is not the whole Word of God to be believed by Faith Answ Answ Yes but not in respect of Justification For the conceiving of this know that there is a twofold Object of Faith The first is the general Object of it called Objectum adaequatum and this is the whole Word of God both Law and Gospel The second is the more special and principal Object of it so far as it justifieth and this is onely the Doctrine of the Gospel or the Promise of Salvation by Christ which is made in the Gospel Object Object Christ himself is the principal Object of our Faith Act. 16. 31. Answ Answ It is all one in effect to say that Christ as he is set forth to us in the Gospel is the Object of our Faith and to say that the Gospel it self or the Promise of Salvation by Christ which is made in the Gospel is the Object of our Faith as it doth justify Use 1 Use 1. See how needfull it is for us to know and be well acquainted with the Doctrine of the Gospel especially with the Promises of forgivenesse of Sins and Salvation by Christ which are contained in the Gospel These Promises are the principal and special matter and obâ—ect at which our Faith must look and upon which it must lay hold now if we know not these Promises how can we believe or apply them to our Selves by Faith Ministers of the Word therefore must unfold this Doctrine of the Gospel and the Promises of it to their People and the People must be forward and desirous to hear the same opened and applyed to them Use 2 Use 2. Learn hence to settle the eye of our Faith upon the true and right object of it viz. The Promises of the Gospel made in Christ to such as repent and believe labour daily in applying these to our Selves We must by Faith believe every part of the Word of God and apply it to our Selves but it is chiefly the Gospel and the Promises of it in Christ which our Faith must look at for Justification and Salvation As the Israelites being stung with Serpents in the Wilderness looked on the brazen Serpent for the curing of their Bodies So must we by the Eye of Faith look at Christ as he is revealed in the Gospel for the healing of our Souls Mark 1. 16. c. to 21. And as He walked by the Sea of Galilee He saw Simon and Andrew his Brother c. Nov. 8. 1618. NOw we are come to the fourth particular History recorded in this Chapter viz. Our Saviour's calling of four of his Disciples which is laid down from this 16. Ver. unto the 21. Verse And 1. The Evangelist layeth down the Calling of Simon and Andrew Ver. 16 17 18. 2. The Calling of James and John the sons of Zebedeus Ver. 19 20. But I will in handling these Verses consider the Calling of all these Disciples joyntly together In the History I consider these four things 1. The place where Christ called them which was By the Sea of Galilee 2. The Persons that were Called which are Described 1. By their Names Simon Andrew James and John 2. By their Kindred or Allyance one with another in that they were two Couples or Pairs of Brethren Simon and Andrew were Brethren and so were James and John both sons of Zebedees 3. By their Profession or Trade of Life they were Fishers 4. By their diligent imployment in their Callings they were busied partly in casting out their Nets to take Fish and partly in mending their Nets The third thing in the History is the Calling it self which is mentioned both generall in that it is said he called them that is James and John Ver. 20. and more particularly in that the words themselves are set down which our Saviour used to Simon and Andrew which words contain two things 1. A Commandement to follow Him 2. A Promise that He will make them Fishers of Men. The fourth and last thing to be considered is their ready and prompt obedience yielded to Christ's Calling in that it is said They left their Nets and their Father and followed Him To speak of these things in order Touching the first namely the Place where these Disciples were called it was near the Sea of Galilee where Jesus walked Of this I will speak very briefly onely shewing what is meant by it This Sea of Galilee is the same which St. Luke calleth the Lake of Genesareth Luke 5. 1. and which St. John calleth the Sea of Tiberias John 6. 1. Vide posteà Cap. 4. Ver. 1. It was a great Lake or Pool of Water which was joyning unto Galilee the lower through the midst of which Lake Jordan did run And this great Lake is called a Sea after the Hebrew Phrase for the Hebrews call such great Pools of Water by the name of Seas Hieron in Ezek. Cap. 48. Col. 490. A. Some Write
the words imply an ordinary conversing with his Apostles 1 Joh. 1. 1. St. John saith that himself and the other Apostles had heard and seen with their eyes and that with their hands they had handled the Word of life that is Christ Jesus according to his humane Nature which shews how familiarly and ordinarily the Apostles conversed with Christ following him up and down wheresoever he went Quest Quest Did all the Apostles thus follow Christ and converse with him ordinarily Answ Answ Not all but onely the twelve which were first called therefore Paul though an Apostle yet being none of the twelve is exempted from the number of those Apostles that followed Christ and conversed with him before his Passion and Ascension Object Object 1 Cor. 15. 8. He saith that Christ was seen of him Answ Answ He saw him onely in Visions and that at three special times 1. In the way to Damascus Act. 22. as may appear by the speech of Ananias to him ver 14. 2. When he was imprisoned at Hierusalem Act. 23. 11. The Lord stood by him and said Be of good cheer Paul c. 3. When he was caught up into the third Heavens where he heards words unspeakable c. 2 Cor. 12. 2. It is most likely that then also he saw Christ in his Glory Paraeus in 1 Cor. 15. 8. Thus Paul saw Christ sundry times in extraordinary Visions after his Ascension but he did not see him or converse with him before his Ascension in such sort as the twelve Apostles did This therefore was the Prerogative of the twelve to see and hear Christ and to converse with him ordinarily upon Earth Vse Hence gather the truth and certainty of the Doctrine of the Gospel contained in the writings of the Apostles For they living and conversing with Christ heard his teaching and knew his mind and that which they learned of him they either wrote themselves or else delivered it to others to write See Luke 1. 1 2. This consideration serveth to strengthen our Faith touching the truth and certainty of those things which are left written in the books of the New Testament Observ 2 Observ 2. I will make you to be Fishers c. Hence learn that the main thing at which all Ministers and Preachers of the Word should aim in their Ministry is to take men like fish in the Draw-net of the Word that is to draw them out of the Sea of this World and out of their natural estate and to bring them unto God In a word to call and convert men and women unto God and so to save their Souls This is that unto which our Saviour Christ did chiefly ordain and appoint his Apostles when he called them to that Office that they should become fishers of men that is that they should labour in nothing so much as in this that by their Preaching they might gain Souls unto God So Luke 5. 10. Christ tells Peter hereafter thou shalt catch men shewing what was the thing he should chiefly labour in for the time to come even to take mens Souls in the Draw-net of the Word This also was Paul's chief aim and drift in all his Ministry even to win men unto God 2 Cor. 12. 14. I seek not yours but you and 1 Cor. 9. 22. I am made all things to all men that I might by all means save some The words may be understood not onely of his private conversation but also of his Preaching and Ministry that in it he did conform himself so far as he might to the different dispositions of men that so he might gain them unto Christ Shewing what is the main scope which Ministers should shoot at in their Ministry even the gaining of Souls to God or the taking or catching of mens Souls as it were in the Net of the Word preached Use 1 Use 1. This is for the reproof of such Ministers who in the Exercise of their Ministry aim and seek rather after their own gain profit credit or preferment in the World than at the winning of their People to God they fish more for Benefices and Church-livings than for the Souls of men Use 2 Use 2. This must teach the People to shew themselves ready and willing to be caught in the Net of the Word preached and by it to be drawn out of the Sea of the wicked World and out of the deep Waters of their own sins and corruption in which they ly and live by Nature And to this end all sorts must be admonished diligently to repair to the places where the Net of the Word is cast forth and laid by the Lord's Fishermen As ever thou desirest to have thy Soul caught and taken in the Lord's Draw-net which is his Word so be careful to come unto the Net and to the place where it is cast out else thou canst not be taken in it and yet if thou be not taken in it and drawn by it out of the Sea of thy sinful estate thou canst not be saved Be not then slack to come to this Net of the Word that thou mayest be taken in it Happy are all they that are caught in it c. Observ 3 Observ 3. See here the excellency of the Calling of Ministers in that it hath so excellent an Object about which it is conversant namely the gaining of Souls to God by Preaching This is to be Fishers of men Hence is it that they are said to save others as 1 Tim. 4. ult Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Now there is no work more excellent than the saving of Souls See Jam. 5. 20. Which shews the excellency of the Minister's Calling in that it is conversant about so excellent and precious a work as the gaining of Souls to God Other Callings are conversant about mens bodies and goods or outward estate but the Office of Ministers is to labour in saving Souls Use 1 Vse 1. To encourage Ministers to do the duties of this excellent Calling with diligence and faithfulness they cannot labour too much in so worthy a Work they should think no pains too great to save one Soul This is more than to save a thousand mens bodies from drowing or burning c. Use 2 Use 2. What cause then have the People to have their Pastors in singular love and esteem for their works sake as Paul warneth 1 Thes 5. 12. We love the Physitian that useth means to save our bodies c. Mark 1. 17 ad 21. And I will make you become Fishers of men c. Nov. 22. 1618. Observ 4 IN that the Ministry of the Apostles is compared to the trade of Fishermen which is a painful trade Luke 5. 5. Observat 4. Hence we may gather that the Calling of a Minister is no easy Profession but laborious and painful The Fisherman hath no need to be idle but to be much imployed either in
mercy in a great number They are so hard-hearted that the miseries of others do not affect or move them to any pity or commiseration This was the sin of the Heathen that they were mercilesse Rom. 1. 30. And it is the sin of too many that professe to be Christians If themselves be in prosperity and ease they are not touched with any fellow-feeling with others in their troubles or miseries But the Word of God threateneth grievious Judgments against such Amos 6. 1 6. Wo to them that are at ease in Sion c. They drank Wine in Bowels c. but they are not grieved for the Affliction of Joseph And Jam. 2. 13. There shall be Judgment mercilesse to him that hath shewed no mercy c. Vse 2 Vse 2. Much more doth this condemn those that bear cruell minds and hearts towards others being ready to add affliction to their affliction rather then to have pitty on them or to be touched with grief for them Prov. 12. 10. The tender mercies of the Wicked are cruell It is too true of many in our times Use 3 Vse 3. Labour for a compassionate heart towards such as are in misery or distresse of Body or Mind Put on these Bowels of mercies Let the same mind and heart be in us that was in our Saviour Christ He was of a tender compassionate disposition towards such as were in misery So must we strive to be Motives hereunto 1. Our Heavenly Father is mercifull Luke 6. 36. we must labour to resemble him herein whose Children we professe to be 2. Mercy is very pleasing and acceptable unto God he loveth and delighteth in such tender hearts c. Micah 6. 8. He hath shewed thee O man what is good and what he requireth of thee even to love mercy c. Hos 6. 6. I desired Mercy and not Sacrifice c. As on the contrary all cruelty is odious to God 3. Blessednesse is promised to the mercifull Matth. 5. 7. 4. Lastly God hath so appointed that in this Life we should be compassed with manifold miseries and that so one man should stand in need of the compassion and mercy of another Observ 3 Observ 3. Our Saviour Christ was not onely moved in heart with compassion toward this Leper but he shewed it outwardly in touching and curing him Hence we may learn that it is not enough to be inwardly moved with pity towards those that are in misery but we must shew forth our compassion and mercy by the fruits of it Jam. 3. 17. The Wisdom that is from above is not onely full of Mercy but also of the good fruits of Mercy Where there is Mercy in the heart there it must and will shew it self outwardly in the works of Mercy viz. in helping comforting and relieving others in their necessities and miseries of Soul and Body as occasion is offered It is not enough to be merciful in heart or to profess that we are so but we must shew our mercy to others bodyes and souls To their bodyes by visiting and comforting them in sickness by giving and lending freely to them in their want by clothing the naked feeding the hungry c. Therefore Matth. 25. it is said that the Elect shall be commended of Christ and rewarded with heavenly Glory for performing these works of mercy to Christ in his Members Thus Job cap. 29. 15. was an Eye to the Blind a Foot to the Lame c. See Psal 37. 21. So also to the souls of others we must shew our compassion by the fruits of it as by instructing the ignorant admonishing those that are out of order ministring spiritual comfort to those that are distressed in Conscience c. See Jud. 22 23. ver Use 1 Vse 1. This reproveth those that say they pitty others whom they know to be in misery and yet they let them alone in it not shewing any fruits of their compassion nor performing any work of mercy to their souls or bodyes they help them not c. This is verbal mercy which profiteth not See Jam. 2. 16. There is no true Compassion in the heart where there is no Conscience made of doing works of mercy to others It is barren mercy nay it is no mercy to say thou pitiest such an one in his trouble or distress and yet to do him no good nor use any means to help or succour him in his misery Say not thou pitiest thy Brother that is in want or poverty if thou relieve not his want by giving and lending freely to him Say not thou pitiest such a one that is in sickness of body if thou do not visit and comfort him as occasion is offered c. Vse 2 Use 2. Let us not onely labour to be moved in heart with compassion and pitty toward others but let them feel the fruits and effects of our mercy God's Mercy to us is fruitful in doing good to us infinite wayes c. so must ours betoward our Brethren Hebr. 13. 16. To do good and to distribute forget not c. Gal. 6. 10. Observ 4 Observ 4. In that our Saviour by his bare word spoken did cleanse this Leper and cure his Disease which of it self was incurable hereby he shewed his Divine power and proved himself to be God as well as Man as he did by all his other Miracles as we have heard before Joh. 20. ult These Miracles are written that ye might believe that Jesus is the Christ the Son of God c. So Joh. 2. 11. Object Object Some have wrought Miracles that were but meer men as the Prophets Moses Eliah c. And the Apostles as Paul and Peter c. Answ Answ They wrought them not by their own power but by the power of God extraordinarily given them for a time So we may see Act. 3. 12 16. Act. 9. 34. But our Saviour Christ wrought Miracles by his own Power and in his own Name Vse 1 Use 1. To confute all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks and Jews Vse 2 Use 2. Hence gather also that this Jesus is the Christ that is the true Messiah or Saviour of the World who was foretold by the Prophets and manifested in the Flesh in due time The Reason is because he is both God and Man in one Person That he is true Man is plain because he lived on Earth as a man like other men in all things Sin excepted And that he is very God appeareth manifestly by this and all the other Miracles wrought by him which none could work 〈◊〉 such a one as was God Therefore Joh. 10. 25. He saith that the works which he did in his Father's Name did bear witnes◠of him that he was the Christ and Matth. 11. 4. When John Baptist sent to Him to know whether He were the Messiah He bade the Messengers tell John of his Miracles which they saw and heard because those Miracles did sufficiently prove
him to be God and consequently to be the Messiah We therefore must here learn to embrace Him and believe in Him as in the onely Saviour of Mankind seeking Salvation in none other Use 3 Vse 3. This is also matter of great comfort to the faithful to consider that Christ being God as well as Man and having all Divine Power in his hands is therefore able perfectly to save and deliver them from all evils and miseries of Soul and Body and able also to confer on them all good things necessary for this life or that which is to come Trust perfectly in this all-sufficient Saviour c. Observ 5 Observ 5. In that our Saviour by his Divine Power cleansed and cured this Leper of his bodily Leprosy Hence we may gather that he is also the onely spiritual Physitian that is able and willing to cure the spiritual Leprosies and Diseases of our Souls that is our sins if we come unto him by the Prayer of Faith as the Leper did Luke 4. 18. He hath sent me to heal the broken-hearted The Leprosy of the body which reigned among the Jews was a Type of Sin which is the Leprosy of the Soul and our Saviour by curing this and other dangerous Diseases did shew himself to be that spiritual Physitian also which came into the World to cure the faithful of their sins which are the sicknesses of their Souls This may appear Matth. 8. 17. where the Evangelist from the bodily Diseases cured by our Saviour doth gather that he is that Person of whom the Prophet Esay foretold that he should bear our spiritual Infirmities that is our sins Isa 53. 4. The Reason hereof may be this Sin is the originall and procuring cause of all bodily Diseases therefore our Saviour by curing bodily Sicknesses did shew and declare that he came also to cure mens Souls of their sins And hence is it that we read so often that at the same time when he cured the bodyes of such as were diseased he did also pardon their sins upon their Faith and Repentance Quest Quest How doth Christ Jesus cure the faithful of their sins Answ Answ By a two-fold Soveraign Medicine The first is his own Blood that is the merit of his Sufferings and Obedience effectually applyed to the Conscience of the Sinner whereby he healeth him of the guilt of his sins procuring the pardon of them at the hands of God The second is the Power and Efficacy of his Spirit by which as by a sharp Corrasive he so eateth out as it were and wasteth the Corruption of Sin that it bear not sway in the faithful and withal worketh in them the Grace of true Holiness Vse Seek to Christ not onely in our bodily Sicknesses but chiefly in the Sicknesses of our Souls that is when we feel our sins and the guilt of them lying on our Consciences or the Corruption of them prevailing in us In these cases go to Christ by the Prayer of Faith earnestly entreating him to heal thee of thy sins both of the guilt of them by his Blood effectually applyed to thy Conscience by Faith and also of the Corruption of sin by the Power of his Spirit mortifying and weakning it in thee more and more Mark 1. 43 44 45. And He straightly charged him and forthwith sent him away And saith unto him See Mar. 21. 1618. thou say nothing to any man but go thy way shew thy self to the Priest and offer for thy cleansing those things which Mosescommanded for a Testimony unto them But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the City but was without in Desert places and they came to Him from every quarter IN these Verses are set down the Consequents which followed upon this Miracle which our Saviour wrought upon the Leper The Consequents are two 1. A straight Charge or Commandment given unto the Leper by our Saviour ver 43 44. 2. The Disobedience of the Leper unto that Charge Ver. ult Touching the Charge of our Saviour unto him it is two-fold 1. Negative Wherein he sheweth what he should not do forbidding him to make the Miracle known 2. Affirmative Shewing what he should do viz. go shew himself to the Priest and to offer for his cleansing the things commanded by Moses for a Testimony unto them He straightly charged him viz. not to publish the Miracle as appears by the words following Quest Quest Why did he so straightly enjoyn him to conceal it Answ Answ Because he foresaw and knew that he would be too forward to make it known Therefore He did not barely forbid him but charged him in threatning manner as the Greek word implyeth not to publish it See thou say nothing c. His meaning is not that he should keep it onely to himself and that he should not at all make it known to any for our Saviour knew that it was fit his Miracles should be known that by them his Divine power and the Truth of his Doctrine might be manifested to the World and therefore we read that at another time He was willing a Miracle of his should be made known Mark 5. 19. Go home to thy friends and tell them c. But our Saviour's purpose here is to restrain him 1. From publishing this Miracle rashly or unadvisedly and in indiscreet manner 2. From revealing it to such Persons as were likely to cavil or take exceptions at it 3. From publishing it at that time being unfit and unseasonable Quest Quest Why was it an unseasonable time Answ Answ 1. Because our Saviour was yet in the state of his Abasement and was so to continue till the time of his Resurrection and his Divine Glory was to be manifested by degrees till then and not all at once See Matth. 17. 9. Vide Jansen Harm Evang. cap. 34. pag. 189. 2. Because the People were too much addicted to the Miracles of Christ without due regard to his Doctrine therefore if his Miracles should be too commonly known the People would so flock after him to have Miracles that it would hinder his Preaching See Bez◠on Matth. 8. 4. and Calvin Harm p. 123. for so it came to pass afterward as we may 〈◊〉 in the last Verse Observ 1 Observ 1. Our Saviour Christ might have purchased great Glory and Fame to himself by the publishing of this Miracle and yet because at this time the publishing of it was like to hinder the course of his Ministry and the Preaching of the Word therefore he would rather have it concealed for a time Hence gather that we should be much more careful and desirous of the furtherance of the Gospel and of the good success of the Ministry thereof than of our own credit or reputation in the World Act. 20. 24. Paul's life was not dear to him in comparison of the fulfilling of his course in his Ministry much less did he respect his credit
nigh unto Him for the prease they uncovered the Roof where He was and when they had broken it up they let down the Bed wherein the sick of the Palsylay THese Verses and the rest that follow unto the 13th Ver. do contain the 2d general part of this Chapter In which is recorded the History of our Saviour Christ's miraculous curing of one that was sick of a Palsy at Capernaum In this History consider three things 1. The Antecedents or Preparatives which went before this Miracle unto the 10. ver 2. The Miracle it self ver 10 11 12. 3. The Consequents that followed upon it in the end of the 12. Verse The Preparatives are certain Actions performed partly by the friends of the sick and partly by our Saviour Christ The Actions performed by the sick party's Friends are chiefly two 1. Bringing him to the place or house where Christ now was by four men ver 3. 2. The presenting of him before Christ in the House amplyfied 1. By the difficulty which hindred The Prease 2. By the means which they diligently used for removall of that difficulty in that they brake open the top of the House and so let down the couch whereon the sick lay presenting him to Christ ver 4. The Action of Christ which he used as a Preparative to this Miracle was The spiritual curing of this sick party by forgiving his sins ver 5. One sick of the Palsy This is a Disease which as Physitians write of it doth cause a loosning and benumming of the sinews and muscles of the body which are the Instruments of feeling and moving and so depriveth either the whole body or some part of it of sense and motion This Disease is most dangerous and hard to cure especially when it possesseth the whole body or the greatest part of it It seemeth that this Palsy here spoken of was of this sort because it is said he was born by four other persons which shews that he was utterly unable either to go of himself or to be led by others and therefore was fain to be carried by them in his Bed or Couch They uncovered the Roof c. This they might the better do because in those Countryes they used to have their Houses built flat on the tops so as they could conveniently stand or walk on them See 2 Sam. 11. 2. and Act. 10. 9. They let down the Bed or Couch It was such a Bed in which the sick person night be carried up and down conveniently Now they did thus present the sick party lying in his Bed before Christ thereby to move him the rather to take pity on him and to cure him of this dangerous Disease Observ 1. These friends of the sick party shewed their love and mercy to him in bringing and presenting him to Christ to be cured Hence learn we That it is our Duty to shew Christian love and mercy to the afflicted and particularly to such as are visited with bodily sickness Prov. 17. 17. A Brother is born for Adversity and among other Adversities for the time of bodily sickness Quest. Quest How must we shew our Love and Mercy to those that are in Bodily Sickness Answ Answ By doing Duties of Love and Mercy to them as these principally 1. Visiting and comming to them Matth. 25. 36. 2. Affording them the best help comfort and succour that we can both for their bodies by providing for them necessary Dyet and Physick if they be of our charge and for their Souls by giving them Christian comfort Instruction Exhortation c. 3. Above all Praying for them and with them in their Sickness Jam. 5. 16. David did this for his Enemies Psal 35. 13. Reas 1 Reason 1. We profess to be fellow-Members of the same Mysticall body of Christ therefore we must have a fellow-feeling of others Miseries and be ready to shew it by the fruits of our mercy 2 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reason 2. We would have others to shew Love and Mercy unto us in our bodily sicknesses pains and griefs therefore do as we would be done unto As we would find mercy from others so shew mercy and love to others See this handled before chap. 1. v. 30. Reas 3 Reason 3. Christ accompts it as done to himself Matth. 25. and will so reward it at the last day Use 1 Use 1. To condemn the great want of Christian love and mercy in those that take no care of their Brethren in time of Bodily sickness If themselves be in health they scarse think of such as are in sickness though they be near to them they will scarse come at them much less afford them their help and comfort or their Prayers c. Vse 2 Use 2. Let us make Conscience of all Duties of Love and Mercy to the sick as opportunity and means is offered Hebr. 13. 3. Remember them that are in Adversity as being your selves in the body Remember to visiâ— and go unto them to comfort them to provide necessaries for the procuring of their bodily health to send to the Physitian for them c. But above all remember to pray for them As the friends of this sick party did with their arms bring and present him to Christ so let us by our prayers present our sick brethren unto Christ lay open and commend their weak and afflicted Estate unto God in our prayers Observ 2 Observ 2. These friends of him that was sick of the Palsy bearing love to him were content to take great pains to bring present him to Christ for when they were hindred by the press from comming to Christ they brake open the top of the house to let down the sick person before Christs presence c. Hence we may gather that where true love is there will be pains and diligence used in doing Duties of Love to others Therefore the Apostle commendeth the Thessalonians for their labour of Love 1 Thess 1. 3. and Hebr. 6. 10. God is not Unrighteous to forget your work and labour of Love c. 1 Cor. 7. 13. Love endureth all things it is content to endure any labour or pains for the good of those whom we love How painfull and diligent was that Woman in shewing her love to Christ in washing his feet with tears and wiping them with the hairs of her Head Luk. 7. 38. So the Jaylor Act. 16. 33. in washing the stripes of Paul and Silas Use Use See then that there is no true love or mercy in such as make shew of it in word or profession onely but will be at no pains in doing duties of Love and mercy to their Brethren This is no true love for that is laborious and diligent 1 Joh. 3. 18. Let us not Love inword and tongue but in Deed and truth Gal. 5. 13. By Love serve one another Observ 3 Obser 3. Though they saw it to be a difficult matter to present the sick
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
Sicknesse neglecting the means of Physick and yet perswading themselves that God will give them health c. This is a tempting of God to pretend that we rely upon his Providence and yet to use no means whereby to serve his providence for preservation and safety of our Bodies It is also a breach of the sixth Commandement and a degree of murther to neglect the means of preserving our bodies and bodily lives our chief care indeed should be for the Salvation of our Souls yet may we not be careless of the good and safety of our bodies Excessive care of the body is forbidden in the Word of God but not all care thereof So understand that Matth. 6. 25. Mark 3. 10 11 12. For He had healed many c. Octob. 10. 1619. IN the former Verses the Evangelist shewed that a very great multitude of People flocked unto our Saviour Christ being by the Sea of Galilee together with the cause moving them to flock unto him as also a remedy used by him to prevent their thronging of him namely the hearing of the great things which he had done Now in these three next Verses he sheweth more at large the cause both of their great concourse and also of his using that remedy to prevent their thronging of him the Cause was for that he had there wrought many Miracles by reason whereof the People pressed upon him c. Now these Miracles are of two sorts 1. The miraculous curing of many that were Diseased Ver. 10. 2. The powerfull mastering or subduing of the Devils in those that were possessed Ver. 11 12. Touching the former the Evangelist setteth down 1. The miraculous Cures in these words For he had healed many 2. A consequent which followed thereupon The People pressed upon him to touch him as many as had Plagues He had healed many The Evangelist meaneth that he had miraculously cured them without ordinary means onely by his Divine Power for so he used to cure the Diseased either onely by touching them or by speaking the word barely commanding them to be whole as we have heard before Observ Observ Here we see that our Saviour Christ is not onely a Spirituall but also a Bodily Physitian He came into the World not onely to cure the Spirituall Diseases of Mens Souls that is their Sins but also to heal the Sicknesses and Diseases of their Bodies by his Almighty Power Therefore being upon Earth he did not onely forgive Sins and suffer for Man's Redemption but also cure many of their bodily Diseases miraculously a◠we have heard in the former Chapters That which is spoken of God Psal 103. 3. may be applyed to Christ He forgiveth all our Iniquities and healeth all our Diseases both Bodily and Spirituall And it was necessary that our Saviour Christ should miraculously cure the Bodily Diseases of Men whilst he lived on Earth thereby to shew and prove that he was that Person who was appointed and sent of God to take away Men's Sins which are their Spirituall Sicknesses as is shewed Matth. 8. 17. out of the Prophet Esay Vse 1 Vse 1. See then that Christ is an all-sufficient Saviour Able perfectly to save such as come to God by Him as the Apostle speaketh Hebr. 7. 27. He is able to save us both in Soul and Body and to cure the Diseases of both most perfectly and as he is able so he is willing and ready to cure the Faithfull not onely in Soul of their Sins by the merit of his Blood and efficacy of his Spirit but also to cure their Bodily Diseases so far as is good for them And though he be not now on Earth to cure Bodily Diseases miraculously neither must we look for this yet his Power is still as great as ever it was over all Bodily Diseases to cure them without means or with means yea his Power is now rather greater then it was on Earth Use 2 Use 2. Therefore seek to Christ not onely for Spirituall Health though chiefly for that but even for Bodily He is the best Physitian for Soul and Body Though he be not now on Earth and so thou canst not go to him with the feet of thy Body nor speak to him nor touch his Body or Garments as these diseased Persons here mentioned yet go up to Heaven to Him with the feet of thy Heart and Affections and speak to him by thy prayers and touch him and lay hold on his Power and Mercy by Faith do this in all Bodily Sicknesses and Griefs Thou must not neglect other outward helps and means of Physick and the like but above all forget not to seek to Christ Jesus the best Physitian for Soul and Body to blesse the means to thee It followeth Insomuch that they pressed upon Him c. This shews what was one end for which so great a multitude came to Christ at this time even to have their bodily Diseases cured miraculously And it is likely to have been the fault of many that they sought to Him more for the cure of their Bodies than to have their Souls benefited by his Preaching yet no doubt but some also came for this end To touch Him By this it seems they had heard of some that had been before cured by Touching our Saviour Christ's Body or Garments And it is likely that hereupon they had some superstitious conceipt as if the bare touching of him had vertue to heal them whereas all the vertue came from his Person as he was God or from his Godhead and not from his Body or Garments See Mark 5. 30. But yet withall this pressing to touch him doth shew their Faith at least the Faith of some of them that they were perswaded of Christ's Power and Mercy that he was able and willing to cure them if they came unto him So many as had Plagues Or Scourges as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth So he calleth those Disenses of the Body with which they were afflicted to shew the grievousnesse of them and the nature of them that they were sent of God upon them as Scourges and Punishments for sin So much of the Words Observ 1 Observ 1. By example of these pressing upon Christ to be healed of their Bodily Diseases we learn What to do in all Miseries and Afflictions even to seek unto Christ Jesus for help and relief yea to be forward and earnest in seeking to Him pressing unto Him as this People did Thus we should do both in outward and inward afflictions both of Body and Mind 1. In outward and bodily Afflictions as Sickness Pain Poverty Want c. The bestway to find help and ease and relief is to go unto Christ by prayer yea to make haste and to presse unto Him by the earnest prayer of Faith intreating Him to give us strength patience and deliverance in the due time appointed Herein we are to imitate the Diseased People in our Saviour Christ's time who pressed unto Christ to be
tempt inwardly but also to annoy and hurt the bodies of men outwardly see what cause we have daily to commend both our Souls and Bodies unto God's Protection desiring him to keep us from the Power of Satan and not to suffer him to tyrannize over our souls or bodies c. Use 4. Be thankful to God for restraining the Devil's Power that he cannot use it where and when he list This is God's great Goodness and Mercy to us For if God did not hold him in he is both able and willing to tempt and assault our minds violently thrusting us forward into all kind of sins and also to hurt and destroy our bodies as he did Job's Children Mark 3. 27. No man can enter into a strong man's House and spoil his Goods except he will first bind the strong man Dec. 19. 1619. and then he shall spoil his House Observ 2 OBserv 2. In that our Saviour doth here resemble himself unto one that is stronger than the strong man and able to bind him that is Satan We are taught that our Saviour Christ is of greater Power than Satan and able to vanquish and over-rule him at his pleasure yea to spoil him of his Goods and Armour that is to take from him the use of his Power and to drive him out of that possession which he holdeth in men So Luke 11. 22. 1 Joh. 4. 4. Greater is he that is in you than he that is in the World Therefore Revel 20. 1. An Angel came down from Heaven having the key of the bottomless pit and a great chain in his hand And he laid hold on the Dragon on that old Serpent which is the Devil and Satan and bound him a thousand years c. And Revel 12. 7. Michael and the Dragon fought c. but the Dragon that is the Devil was foiled of Michael that is of Christ who cast him out c. Therefore also we read in the Evangelists how our Saviour Christ cast many Devils out of the possessed though they were most unwilling to go out and sometimes they prayed him not to torment them nor to cast them into the deep all which shews the Power of Christ to be far greater than the Devil's Power Reas Reas Christ is true God as well as Man and so he hath an uncreated infinite Power whereas the Devil's Power is created and finite c. Use 1 Use 1. Here is comfort to the Faithful against Satan's Power Christ being stronger than he is able so to curb and restrain him that he can do nothing against them but what he suffereth him to do now He will not suffer him to do any thing that may be for their hurt that is for the hinderance of their Salvation He may suffer Satan to vex and trouble their bodies for their greater tryal and he may and doth often suffer him to assault and molest their minds with his inward temptations and that sometimes very violently and forcibly but certain it is he will never suffer him wholly to prevail over them They being by Faith built on Christ the Rock Hell-gates cannot prevail against them Satan may molest and trouble them for a time but Christ Jesus shall at length tread him under their feet Joh. 12. 31. The Prince of this World shall be cast out Christ came of purpose to throw him out yea he came to destroy him and all his cursed works 1 Joh. 3. 8. How great Comfort is this to the faithful How should it incourage us to go on constantly in fighting against Satan seeing we are sure of Victory over him through the Power of Christ Therefore let not any Child of God or true Believer fear his Power or his mighty Assaults overmuch but remember that greater and stronger is he that is in them then he that is in the World Vse 2 Use 2. When we feel the strong and powerful Temptations of Satan go unto Christ Jesus by Prayer for help against him Desire him to rebuke him and to restrain his Power and not to suffer him to tempt thee above thy strength Desire him also to give thee some of his strength to resist Satan and to vanquish him For of thy self alone thou can'st never do it Satan's Power cannot be vanquished but by a greater Power which is in Christ alone therefore seek to him for it Observ 3 Observ 3. In that the Scope and drift of our Saviour in using this comparison is to shew that the Devil cannot be cast out of those that are possessed of him but by a stronger Power than his own is Hence gather that it is a very hard matter to rescue and deliver those from Satan which are under his Power very hard to cast him out of his Possession which he hath gotten in men onely Christ can do it How hardly is he cast out of the bodies of such whom he possesseth How loath is he to forgoe his Possession This we heard before Chap. 1. Ver. 26. So also where he hath any hold and possession in the hearts of men he is with great difficulty cast out thence yea this is harder than the former Thus it is with the wicked that live in sin and go on in it impenitently they are under Satan's Power and Tyranny and he holds Possession in their hearts Ephes 2. 2. 2 Tim. 2. ult They are taken captive of him at his Will as in a Net c. And therefore very hard it is for them to be freed from that bondage Satan will not easily let go his Prisoners and Slaves that are under his Power No way to rescue them but by a greater Power even by the Divine Power of Christ himself Use 1 Vse 1. See what is to be done of those that are under Satan's Power and in whose bodies or minds he holds any possession They must seek unto God and unto Christ Jesus to be delivered from his Tyranny As the Israelites being in bondage under Pharoah cryed to God to be delivered so have all that are in bondage under Satan need to cry to God in Prayer to be set at liberty Onely Christ Jesus can bind Satan the strong man and cast him out of his hold Go to him therefore for deliverance This is the best course to be taken in the case of bodily possession with the Devil as we heard before And so also it is the onely course for such whose hearts are possessed by Satan they must go unto Christ desiring him to shew his Divine power in dispossessing Satan Use 2 Vse 2. See further by this that the work of Repentance and the Conversion of a sinner is a very difficult work because the wicked and unregenerate are under Satan's power who holds a possession in their hearts and minds and he will bestir himself with all his might before he will be driven out of it How foolish then are they that think it an easy matter to Repent and to come out of the snare of the Devil and therefore presume to
us by these thoms of covetousness nay then we shall with David esteem the Word of God above all manner of Riches Psal 119. 14. Doctr. 2 Doctr. 2. Further from these words the deceitfulness of Riches we learn the nature and property of worldly Riches that they are deceitfull they prove so oftentimes yea most usually to their owners Now these are so in sundry respects 1. In that they are inconstant and transitory seldome staying long with their owners but apt to be flitting away from them yea sometimes to forsake them suddenly therefore called uncertain riches 1 Tim. 6. 17. and Prov. 23. 5. they take them to their wings as an Eagle and flye into the Heavens Thus Job's great Wealth deceived him and Luke 12. 20. Thou fool this night c. then whose shall these be As we account him a deceitfull friend that is inconstant and uncertain in his Love and friendship so as we know not where to have him we cannot be sure of the continuance of his kindness but he is apt to withdraw it upon every small occasion So it is with worldly wealth it is an inconstant and therefore a deceitfull friend like a fugitive Servant as Chrysostome saith 2. Riches are wont to fail men when they have most need of help and comfort In the evill day at the hour of death and especially in the day of the Lords wrath at these times they leave their owners destitute of help Prov. 11. 4. They avail not in the day of wrath Ezech. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath Nay further it is said That in time of War they shall cast their Silver and Gold in the Streets We account him a very deceitfull friend who faileth us in our greatest necessity So account of Riches 3. They promise unto men that good which they do not perform they promise much good and happiness to them they promise health and long life safety in time of danger ease and contentment worldly Honour c. and yet are not able to perform these Luke 12. 19. That rich fool by reason of his wealth promised himself ease and pleasure and long life yet all his wealth could not make this promise good to him Yea further some promise themselves Gods favour because of their wealth but wealth cannot make this promise good to them for Eccles 9. 1. No man knoweth love or hatred that is the love or hatred of God by all that is before them that is by all outward temporal blessings as Wealth Honour c. for ver 2. All things come alike to all c. 4. They are helpfull to the body and outward man but hurtfull to the Soul stealing the heart from God c. Object Object Riches are the good blessings of God how then can they be said to be so deceitfull Answ Answ In themselves they are good so far as they are well used but they are occasions of deceiving many by reason of mans corruption being so apt to abuse them unto sin by loving them too much and by putting too much trust in them c. Vse 1 Use 1. Hence gather that it is dangerous to be rich in this Worlds goods unless God give special Grace to use Riches well the reason is because they are by reason of mans corruption so apt to be abused and so to prove deceitful and hurtfull to the possessors of them See then how needfull it is for all that have wealth in abundance to pray unto God for speciall grace to use them well c. Use 2 Use 2. Seeing riches are so deceitful remember the counsel of Solomon Prov. 23. 4. Travell not too much to be rich c. No cause to bestow so much time and pains as many do rising early going late to bed c. only to get worldly wealth which when they have it is so deceitfull and uncertain so unable to help them in greatest need yea so hurtful and dangerous to the Owners without Gods special grace c. Think of this all greedy worldings and consider what folly and madness it is greedily to hunt after that which is so deceitful and uncertain Prov. 23. 4. Cease from thy own wisdome that is from this carnal wisdome of the world which moves men to labour so much to be rich which wisdome is indeed meer folly and madnesse as he proveth in the words following Verse 5. Wilt thou sayes he set thine eyes upon that which is not q. d. seeing wealth is so uncertain and deceitful it is folly to set thy eyes upon it so much Contra Seek Spiritual riches c. Lay up treasure in heaven c. Use 3 Use 3. Such as have wealth in abundance to take heed they be not deceived by it they had need be very wise and watchfull over themselves in the possessing and using of riches lest they prove deceitful to them If we be to deal with one that is deceitful or uncertain in his dealings we use to be wary and circumspect in our carriage toward him so had every rich man need to deal warily with his own goods lest they cozen and deceive him Remember how deceitful earthly riches are how inconstant and uncertain apt to forsake us suddenly yea to fail us when we have most use of them as in time of danger at the hour of death c. Therefore 1 Tim. 6. 17. Trust not in uncertain riches but in the living God c. Thou mayst use them to Gods glory and the good of thy self and others but trust not in them set not thy heart upon them put not confidence in them Job protesteth he did not make the wedg of gold his confidence Job 31. 24. Will any man trust a deceiver and cozening companion So do not thou trust thy wealth which is so deceitful though it promise thee much good and happiness believe it not for it cannot perform this if it promise thee health ease pleasure believe it not if it promise thee Gods favour believe it not these are deceitful promises it is never able to perform them to thee therefore build not upon them c. So much of the â—econd sort of Thorns which choak the Word in these hearers The deceitfulness of riches Doctr. Now followeth the third sort The lusts of other things That is other inordinate and unlawful desires of earthly things whether it be of worldly pleasures and delights or of wordly honours or the like called worldly lusts Tit. 2. 12. such as the Apostle St. John mentioneth particularly 1 Epist cap. 2. verse 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. Doctr. Here we learn That all worldly lusts or inordinate affections to earthly things are a great hinderance to the profitable hearing of the Word one sort of thorns that choke it Now they hinder the fruit of the Word 3. wayes 1. They hinder men from being affected with the Word
unfeignedly unthankfull unto him for this his mercy and goodness Observ 2 Observ 2. In that the Devill 's being in this party possessed did cause him in his mad and frantick fits to cut wound his own body with sharp stones We may hence observe That it is the Devil's property to cause men to offer violence and to do hurt and mischief to their own bodies Thus he tempted our Saviour Christ to cast himself down headlong from the Pinnacle of the Temple that he might hurt and mayhm his own body Thus also it is the Devill that tempteth some desperate persons to lay violent hands upon themselves and wilfully to take away their own bodily lives as did Saul Ahitophel and Judas Hence the Devill is said to be a murderer Joh. 8. 44. And Abaddon and Apollyon that is a destroyer Revel 9. 11. because he seeks the hurt and destruction not only of the souls of men but also of their bodies Use 1 Use 1. Let this unnaturall sin of hurting and shewing cruelty to our own bodies be far from us yea let the very thought of it be far from us Remember who it is that tempteth men to this sin of self-murder and of hurting and mayming our own bodies It is the Devill that murderer of souls and bodies who thrusteth men forward unto it Learn therefore to detest all kinds and degrees of self-murder And consider that it is the worst of all kinds of Murder The light of nature abhorreth it Ephes 5. No man ever hated his own flesh but nourisheth and cherisheth it c. And Solomon saith A good man is mercifull to his Beast How much more to his own body Use 2 Use 2. See what to judge of the practice of Popish Fryers cruelly whipping and scourging themselves in way of satisfaction for their sins This practice is from Satan not from God who never required it at their hands Observ 3 Observ 3. Observe here the woful and miserable condition of this party possessed with Devils in that the Devils being entred into him and having gotten possession in him did abuse him in such vile manner not only torturing his body with pains but also terrifying his mind and distempering it with frenzy causing him to behave himself as a mad-man in going naked in crying out day and night and cutting himself with stones Now this teacheth us That it is a great and fearfull misery for any to be subject to the power and tyranny of the Devill He is a most cruell and unmercifull Tyrant to those over whom he hath any power and the case of such as are in bondage under him is most wretched and miserable worse then the case of the Israelites being in subjection under Pharaoh's Task-Masters and worse than the case of those that are in bondage under the Turk at this day or under any other cruel Tyrant upon Earth This is true both of those that are in bodily subjection and of those also that are in spiritual bondage under the Devil Touching the first sort which are those over whose bodies the Lord suffers the Devil to have power whether it be to enter into them and to possess them or otherwise to afflict them we see how miserable their case is and how unmercifully the Devil tyrannizeth over them This is plain by this example which we have in this Text and Mark 9. 18. in him that had the dumb spirit of whom it is said that the Devill did tear him and make him foam and gnash his teeth and pine away And Verse 22. oft-times he cast him into the fire and water to destroy him c. This also we see in Job over whose body so soon as the Devill had power given him of God he presently smote him with boyls from the sole of his foot to his crown Job 2. 7. Touching the second sort namely such as are in spirituall bondage under the Devill as all wicked men are their case is much more wretched and miserable For the Devill hath them and holds them as in a snare and leads them captive at his own will 2 Tim. 2. ult He entreth into their hearts by his wicked suggestions as he did into the heart of Judas and he worketh in them effectually and powerfully by his temptations Ephes 2. 2. thrusting them forward into all kind of fearful and dangerous sins thereby seeking as a roaring Lion to devour their souls that is to bring them to utter destruction yea causing them to destroy their own souls by such sins so far as lyeth in them And in so doing he doth them much more hurt and dealeth much more cruelly with them than if he did afflict and torture their bodies never so much or cause them to hurt or wound their own bodies as he did here to this party possessed Thus then we see what a fearfull misery it is to be subject to the power of Satan Vse 1 Use 1. This should move us to pity those that are in subjection and slavery under the Devil whether it be in bodily or spiritual subjection Have compassion on them in their misety as we pity the gally-slaves and prisoners living in slavery under the Turk Such as are under Satan's power are much more to be pitied Who could have looked on this party possessed without pity And we are not only to pity them but to shew our pity by using the best means we can to have them delivered from this miserable servitude especially by praying earnestly unto God to set them free Use 2 Use 2. Such as are under Satan's power and tyranny either in their bodies or in their souls and consciences must use the means to come speedily out of their misery and woful estate If God should give power unto the Devil over the bodies of any in these times to possess them or otherwise to afflict them as he may do and doth sometimes in this case they ought to seek to God by prayer that they may be delivered from the Devil's power and not only to use their own prayers but to crave the extraordinary prayers of the Church in their behalf So also those that are in spiritual thraldom of soul conscience under the Devil they must use all means to be delivered they must cry unto God by prayer to deliver them even as the Israelites did being in bondage under Pharaoh And they must diligently frequent the publick Ministery which is the ordinary means to deliver them If one be taken prisoner by the Turks What means and friends are used to ransome him How much more shouldst thou use all possible means to be delivered from the power and tyranny of the Devill which is far more fearful and cruel then the Turkish tyranny Labour therefore to see and feel thy wofull bondage under Satan and use all means to be freed from it Cry unto God day and night to set thee free and to assure thee by faith that thou art redeemed and delivered by Christ Jesus from this spiritual bondage
them even a Legion were combined and had conspired to enter into this one man This sheweth that though they be utter enemies to all true peace and unity yet they have a kind of unity among them whereby they agree all together to do hurt and mischief Hence is it that whereas these wicked spirits are very many in number yet oftentimes the Scripture speaks of them as of one only thereby to shew the unity and consent that is among them that they all agree as one to do hurt So Verse 2. of this Chapter the Evangelist speaketh of this Legion of Devils in the singular number as if there had been but one unclean spirit in the man because they all agreed together as one to afflict and torture the party possessed Vse 1 Use 1. See then that all unity and concord is not good but that only which is in doing well Otherwise the Devils and wicked agree in evil c. Vse 2 Vse 2. How much more ought we to conspire and joyn together to do good and to glorifie God in the duties of our general and particular callings seeing the Devils conspire and joyn together to do evill and mischief Observ 4 Observ 4. The Devils have not bodies as some have thought for then so many at once could not be in one man but being spirits they might c. It followeth Verse 10 c. The Evangelist layeth down a twofold Request made by the Devils unto our Saviour Christ The first whereof is that he would not send them out of the Country that is out of the Country of the Gadarenes where now they were Quest He prayed him instantly c. Quest Why were they so earnest in this suit not to be driven out of that Countrey Answ Answ It is most likely that because they saw opportunity and occasion offered there of doing much hurt and mischief therefore they were so unwilling to be driven thence lest they should be hindred from doing the mischief which they desired St. Luke Chap. 8. Vers 31. saith They be sought him not to send them out into the Deep that is into Hell torments Whence it appeareth that they requested not only that they might not be driven out of that Countrey where they saw opportunity to do more hurt but also that they might not have that full measure of Hell-torments presently inflicted on them which is prepared for them against the day of Judgment Observ Observ In that they instantly intreat not to be driven out of the Country where they had occasion and opportunity to do more hurt We may observe how greedy the Devils are to do hurt and mischief in that they cannot abide to be hindered from it especially from doing hurt to the bodies and souls of men If they see advantage and opportunity to destroy or hurt them they are very loath to lose it yea it is most grievous unto them to be disappointed thereof 1 Pet. 5. 8. The Devil is said to be as a roaring Lion walking about seeking whom to devour And Job 1. 7. he saith He came from going to and fro in the Earth and from walking up and down in it This sheweth his earnest and greedy desire of doing hurt in that he doth continually walk up and down and traverse the Earth seeking and hunting after occasions of doing mischief Use 1. See then whom they are like who give themselves over to commit sinne with greediness as the Apostle speaketh Ephes 4. 19. they resemble the Devil himself and of him they learn this greediness and eagerness in committing sin A fearful thing it is to come to this pass and to be thus given over of God to follow sin with such eager desire And yet so it is with many they are so greedy after sin that they cannot endure to be hindred in their wicked practises Prov. 4. 16. They sleep not except they have done mischief c. They eat the bread of wickedness and drink the Wine of violence It is meat and drink and sleep to them to commit sin and they are as loath to be hindred in their wicked practises as to be kept from meat drink or sleep Such as these were the Scribes and Pharisees who compassed Sea and Land to make one Proselyte and when he was made they made him two-fold more the child of Hell than themselves Matth. 23. 16. Use 2 Use 2. Seeing the Devils are so greedy and earnest to do hurt seeking all opportunities to that end and being so loth to lose or forgoe any advantage or opportunity given them that way this should move us much more to be earnest and forward in taking all occasions and advantages to do good and it should be most grievous unto us at any time to be hindred from doing good duties and to be disappointed of any fit opportunity of time or place to perform them It should be grievous to be driven out of such places where we may do most good and glorifie God most c. So much of the first Request made by the Devils to our Saviour Christ Now followeth their other Suit Verse 11 12. Where 1. Is set down the occasion of their Request Verse 11. which was this That there was a great herd of swine feeding nigh the Mountains 2. The Request it self That he would send them to enter into the swine Vers 12. nigh to the Mountains Luke 8. 32. It is said They were feeding on the Hill It is like the Herd was so great that some were feeding about the Hill and some upon it Quest Quest How came it to pass that there were so many Swine in that Countrey seeing it is most likely that the Gadarenes were Jews Now the Jews were forbidden to eat Swine Levit. 11. and Deut. 14. Contra Casaub in Baron Exerc. 13. Sect. 34. probat ex Josepho et Strabone Sadaram fuisse urbem Graecanicam Answ Answ 1. Though most of the Inhabitants might be Jews yet it is likely there were Gentiles mingled amongst them in that Country Vide Bezam in Matth. 8. 30. 2. Though the Jews were forbidden to eat Swine yet they were not forbidden to keep them And some think they did keep them to sell and for other uses See Winkellman on this place Dubium hoc videtur c. Some think they kept them contrary to the Law as they did many other things then contrary to the Law Jansen Lyserus Gualter Quest send us into the Swine Quest Why did they desire to enter into the Swine Answ Answ 1. That they might destroy them for the Devil is not only an enemy to mankind but also to all other living creatures seeking to destroy them whence he hath his names of Abaddon and Apollyon given him Revel 9. 11. 2. They aymed not only at the destruction of the Swine but chiefly at this that by choking and killing them they might move the owners of them and the rest of the people of the Country to be discontented at our Saviour Christ and to
grow into dislike and hatred of him and his doctrine because he gave the Devils leave to enter into the Swine And even so we see it came to pass for when they saw their Swine drowned they grew into such dislike of our Saviour that they would have him depart out of their Coasts as we shall see afterward Observ Observ In that the Devils could not enter into the Herd of Swine without asking leave of Christ we learn That though the Devill have great power to do hurt to men and other creatures yet it is no absolute but a limited power he is potestas sub potestate a power under another power that is under the power of God by whom he is so limited and restrained that he can do nothing without leave and permission from him Thus we see that he could not touch or hurt Job in his body or goods further than the Lord gave him leave Job 1. 2. Chapters As the Lord hath set bounds and doors for the Sea to keep it in that it overflowes not the Earth Job 38. 10. so also he hath set the Devil his bounds which he cannot pass See Revel 20. 1. Use 1 Use 1. This is for the great comfort of the faithful against the power and malice of Satan Though he have power to tempt them unto sin and that sometimes with great violence and force and though he may have power also to afflict them outwardly in their bodies or goods as he did Job and to stir up great troubles against them yet his power is not absolute but limited by the Power of God and of Christ Jesus so as he cannot do what he list against the faithful but so much only as the Lord suffers him to do If he could not without leave from Christ enter into the Swine much less can he do any thing against the bodies or souls of Gods Children without leave from God And it is certain the Lord will never suffer him to hurt them simply that is to say to hinder their salvation He may give him leave to afflict their bodies and to stirr up great outward troubles against them to try and exercise them and he may also give leave to him inwardly to assault their minds and hearts with forcible and grievous temptations but he will never suffer him to tempt or try them above their strength but will give an issue that they may at length escape from it neither will he ever suffer the gates of Hell that is the power of the Devil to prevail against their salvation Though he desire to winnow the Saints yet c. Luke 22. Use 2 Use 2. Seeing the Devil can do nothing without Gods permission let us daily pray unto the Lord to restrain his power that he may not do us that hurt in our bodies or souls or otherwise as he desireth especially that he may not prevail against us by his sinfull temptations We are taught in the Lords Prayer to pray That the Lord will not lead us into temptation c. that is that he will not give us over to the power of Satan to be overcome of him when he tempteth us but that he will restrain his power and not suffer him to tempt us above our strength So much of the twofold Request of the Devils unto our Saviour Now followeth his yielding to the latter of the Requests in the beginning of the 13 Verse Incontinently he gave them leave to enter into the Swine Quest Quest Wherefore did he permit them to have their will in entring into the Swine and in drowning them in the Sea Answ Answ Not to satisfie their wicked desire or to give them any contentment but rather for these Reasons 1. To shew his power over them and that they could not do this without his permission 2. That by this means it might plainly appear how great a number of Devils was in the party possessed in that being cast out they entred into so great a number of Swine being about 2000 and carried them all headlong into the Sea and consequently that this miracle of casting out such a multitude of Devils might appear to be the greater 3. That by this means the fame of the miracle might spread the further 4. To try the affection of the Gadarens towards him whether they would prefer their Swine before him and to lay open their profaneness and covetousness in that they would rather part with Christ then with their Swine 5. Lastly That he might justly punish such a profane people for their profaneness and wickedness by suffering the Devils to destroy their Swine Observ Observ Here then we learn That the Lord sometimes for just causes doth suffer the Devill to have his will in doing such hurt as he desireth He suffered him here to destroy the Gadarens Swine He suffered him to afflict Job in his body goods and Children most grievously He suffered him to possess the bodies of many in our Saviour's time He suffered him to bow the body of a believing woman for 18. years together Luke 13. 16. So also the Lord suffers him often to hurt men not only in their bodies or goods but also in their souls and consciences by his wicked suggestions and temptations drawing them to sin as we see in the examples not only of Judas and of Ananias and Sapphira but of David himself 1 Chron. 21. 1. Quest Quest What are the causes for which God doth thus suffer the Devil to have his will in doing so much hurt Answ Answ The causes are two especially 1. To shew his Wrath and Justice against the wicked punishing them justly for their sins by this means and using the Devil as an instrument to execute vengeance on them This might be one reason why many were possessed in our Saviour's time 2. He doth this for the good of his Children partly chastising them by this means for their sins and so humbling them and causing them to renew their repentance partly exercising and trying their faith patience and other graces which are in them and so causing these graces to shine forth the more clearly in them as we see in the example of Job Use When Satan is permitted of God to hurt or afflict our selves or others any way we must not look only at him who is the instrument but chiefly at the providence of God by whose permission Satan hath such power to do hurt and in this case we must acknowledg and magnifie either the just Judgment of God on the wicked or else his goodness and mercy to his Children in turning all the malice and power of Satan to their good and to the furtherance of their salvation Thus did Job Chap. 1. When his Goods and Children were taken away by the Devil's means he said The Lord had taken them c. Mark 5. 13 14. Then the unclean spirit went out c. Octob. 8. 1620. HItheirto of the Circumstances of the Miracle and of certain Antecedents which went immediately before it
Now the Evangelist setteth down the Miracle it self and the consequents that followed after it unto Verse 21. The Miracle it self is briefly implyed in the beginning of the 13. Verse in these words The unclean spirits went out Whereby is implyed that they were cast out of the party possessed by the power of Christ Observ Observ Here then we have an evidence and proof of the Godhead and Divine power of Christ being able even with the words of his mouth to drive and force so many Devils even a Legion out of one man But of this we have heard before often in handling other Miracles of Christ I proceed therefore to the consequents and effects of this Miracle which are of 4. sorts 1. In the Devils their entring into the swine and violent carrying the whole Herd being in number about 2000 from a high bank into the Sea and their choking them Verse 13. 2. In the Swine-herds Their fleeing and making report of the matter both in the City and Country Verse 14. 3. In the People of the Country 1. Their coming forth to see what was done Verse 14. as also their coming to Jesus and seeing of the party possessed sitting clothed and in his right mind after Christ had cast the devils out of him Ver. 15. 2. Their being affected with fear 3. The report of those that saw the Miracle to the other which saw it not Verse 16. 4. Their request to Christ That he would depart from their Coasts Vers 17. 4. The last sort of Consequents or Effects was in the man that had been possessed Verse 18 c. to the 21. The Herd ran headlong into the Sea There is some question among learned Interpreters what Sea or Water is meant here Most likely it is that the Evangelist meaneth no other but the great Lake of Gennesareth or Sea of Galilee whereof we have before heard often for this Lake or Pool joyned unto this Country of the Gadarens and we heard Verse 21. that our Saviour came over this Lake or Sea to come into this Country So much of the words Observ 1 Observ 1. Here first we may observe That the evill Angels or Devils are reall Substances and that they are not only evil or wicked qualities or affections which are in men as envy malice pride covetousness c. as some have foolishly thought And this is likely to have been the errour of the Sadduces Act. 23. 8. They said there was neither Angel nor Spirit which shews that they denyed the nature of the Angels both good and bad holding them to be no spiritual substances therefore it is likely they thought them to be onely good and bad qualities or affections in the minds and hearts of men But if the evill Angells were onely evill Affections as Malice Envy c. how could they be said here to have entred into the Swine Can such Affections enter into brute Beasts or can they be said properly to be in them or to carry them headlong into the Sea Observ 2 Observ 2. In that the Devils entred into the Swine being unclean creatures as they were accounted under the Law and as they still shew themselves to be in some respects in that they delight so much in wallowing in the mire Hence gather what kind of persons they are whom the Devill entreth into and in whom he delighteth to dwell and abide namely such as are like unto filthy Swine defiling their Souls and bodies with filth of sin and wallowing in the myre of it 2 Pet. 2. 22. Such are fit for the Devil to enter into and in such he loveth and desireth most to be and to harbour himself And the truth is that he is already entred into all such though not by bodily possession yet by his wicked suggestions and temptations he is entred and lodgeth in their Hearts as he did in Judas and others Vse Use Take heed of making our selves like Swine by delighting and wallowing in the mire and filth of any sin whatsoever Any one sin being delighted and lived in without Repentance will turn us into Swine and make us fit for the Devill to enter into and to remain and abide in us Especially this is true of some sins which are in their own nature more unclean and filthy then others as Gluttony Drunkenness sins of the flesh c. Observ 3 Observ 3. In that the Devills being cast out of the body of this man did presently enter into the Gadarens Swine and carryed them violently into the Sea there choaking and drowning them hence we learn That the Devil is not onely an enemy to the persons of men and to their Souls and bodies but also to their goods and worldly substance as their houses corn cattell c. seeking the destruction and spoyling of these by all means if God give him leave Thus he drowned the Gadarens Swine And so he spoyled and robbed Job of his substance for he sent the Sabaeans to take away his Oxen and Asses which were Plowing and to slay his servants He also used means to bring down fire from Heaven upon the sheep and Servants to consume them He also sent the Caldaeans at another time to drive away the Camells and to slay the Servants And lastly he raised that Wind which blew down the house and killed Job's Children Job 1. Reason Reas The Devill seeks to destroy and spoil mens worldly goods and substance that by this means he may urge and cause them to murmur or grow impatient and discontented against Gods Providence who suffereth the Devill to have such power This the Devill aimed at in seeking to spoil Job in his goods he thought by this means to drive him to sin against God by impatiency yea he hoped to make him by this meaâ—s to curse God to his face Job 1. 11. And so in this place the Devills sought to drown the Gadarens Swine that he might cause them to murmur and be discontented at our Saviour Christ and to use means to have him depart out of their Coasts Vse 1 Use 1. See what cause for us not onely to commend our selves daily to Gods Protection but also to crave his blessing upon the goods and substance which we possess that it may not be given up into the Devil's hand and power to be spoiled and made havock of as he desireth Vse 2 Use 2. Be thankfull also unto God for restraining Satans power and not suffering him to spoil us as he desireth in our goods and Substance in our Houses Corn Cattell especially in our Children and Servants which are the principall part of our Substance If the Devill had his will he would throw our houses down upon uâ— or set them on fire over our heads or burn up our Corn and Grass as it groweth or drown our Cattell as he did the Gadarens Swine or use means to murder our Children or Servants Let us think well of this and magnify the Lord's infinite goodness and mercy not giving him leave so
to spoil us in our goods and substanâ—e as he did Job Observ 4 Observ 4. In that the Devil so soon as they were entred into the Swine do presently carry them headlong into the waters and drown them hence we may gather how the Devill desireth to deal with those into whom he entreth and getteth possession either in their bodies or mind he laboureth if it be possible to carry them headlong to destruction Thus he dealt with those that were bodily possessed as we may see in that example Mark 9. 22. The Devill oft-times cast him into the fire and into the waters to destroy him So also he deâ—leth with those in whose Hearts and minds he gets possession by his Temptations being entred into them he labour to carry them and thrust them on headlong to eternal destruction of Soul and body And this he doth by his violent and forcible tempting and drawing them to sin from time to time whence he is said to work effectually in the Children of Disobedience Ephes 2. 2. Thus being entred into Judas he thrust him forward with violence to betray Christ for money and afterwards to despair and hang himself and thus he carryed him headlong to everlasting destruction So also he dealt with others as with Anamas and Sapphira Act. 5. Also with Saul and Ahitophel c. Therefore he is said to be a Murderer from the beginning Joh. 8. and he is called a Destroyer Rev. 9. 11. Use 1 Use 1. See the wofull misery of all such in whom the Devill gets possession they are led captives at his Will 2 Tim. 2. 26. till he bring them to destruction if the Lord do not in Mercy deliver them from his power in due time That which Solomon speaks of the young wanton which follows the entising Harlot is true of those that follow the Devil's enticements and are carryed of him to sin they go as an Oxe to the slaughter c. Prov. 7. 22. Vse 2 Use 2. Pray therefore to the Lord to keep us from the power of Satan and not to suffer him to enter or get possession in our bodies or Souls especially in our Souls lest if he once get hold in us he carry us to destruction as he did the Heard of Swine Desire the Lord to restrain him and not to give him power to enter into us by his Temptations And be carefull by all good means to resist his Temptations and not to give place to them nor to give them the least entrance into our hearts by yielding to them Think how dangerous it is for the Devil to get entrance into thy heart if he once get into thee as into the Heard of Swine he will labour with all his power to carry thee headlong to destruction So much of the first consequent of the Miracle The Devills entring into the Swine and drowning them in the Sea Mark 5. 14. And they that fed the Swine fled and told it in the City and in the Countrey And they went out Octob. 15. 1620. to see what it was that was done NOW to speak of the second Consequent or effect which followed in the Swine-heards which kept the Swine ver 14. They fled and told it in the City and Countrey They fled They were moved to flee through fear with which they were stricken at the sight of so great a Miracle when they saw the Legion of Devills cast out and all their Heard of Swine suddenly drowned And told it in the City It is likely the Evangelist meaneth the City Gadara though he name it not from which the people of the Countrey took their name as hath bin shewed before Now here we may observe some things commendable in these Swine-heards and some things discommendable Things commendable are these 1. That they seeing this great Miracle wrought by Christ were moved with fear which made them to flee 2. That being fled they made report unto the people of the Countrey where they came touching this Miracle Things discommendable in them are these 1. That they made no right use unto themselves of this Miracle of Christ for they were not moved by it to acknowledg his Divine power nor to believe in him or imbrace his Doctrine as they should have done 2. That they fled from Christ and shunned his presence whereas they should have come to him and have submitted themselves and acknowledged his power From the things commendable in them observe two points of Instruction Observ 1 Observ 1. That it is good for us to be affected and moved with fear at the great and Miraculous works of God So chap. 2. 12. when they saw him that had the Palsy miraculously cured they were all amazed and Glorified God Psal 40. 4. The Prophet having mentioned God's Miraculous work of delivering him from the horrible pit and miry Clay that is from fearfull dangers and troubles he addeth this that Many shall see it and fear and trust in the Lord. So Psal 52. 6. having mentioned Gods work of Judgment and Justice against Doeg he saith The Righteous should see and fear c. Psal 119. 120. I am afraid of thy Judgments that is of thy works of Justice and Judgment on the wicked Thus when we see or take notice of Gods works of Creation and Providence or of his great works of Justice or Mercy we should be moved with fear and reverence of them yet this must not be a meer servile fear onely in regard of the Power or Justice of God shewed in his works for so the Wicked fear and tremble at Gods great works But our fear of Gods Power and Justice must be joyned with fear of him in regard of his Mercy which must make us afraid to offend him by sin as a good child feareth his Father whom he is loath to offend in regard of his love to him Vse Use This condemneth their blockishness and hardness of Heart who are little or not at all moved with fear or reverence of the great and Miraculous works of God when they take notice of them Some can see and hear of God's wonderfull works of Creation and Government of the World and of his Miraculous works of Justice and Mercy shewed on themselves and others and scarce be moved with any fear or reverence at all A sign of great hardness of heart Such are worse then Pharaoh Nebuchadnezzar or Foelix who trembled at the great works of God and worse they are then the Scribes and Pharisees who often were astonished at the beholding of Christ's wonderfull Miracles Observ 2 Observ 2. In that these keepers of the Swine did make report of the Miracle to the people of the City and Country we are in this to imitate them viz. in taking all good occasions to acquaint others with the great and wonderful works of God which we have taken notice of It is good for us to relate them unto others Psal 105. 2. Sing Psalms to God talk ye of all his wondrous works Psal 64. 9.
was appointed of God the Father Quest Quest Why doth not our Saviour bid him tell them plainly that Himself was that God who had done these things for him Answ Answ This people being yet very rude and ignorant and such as were never instructed in the Doctrine of Christ's God-head therefore our Saviour thought them not fit to have this high point of Doctrine taught them suddenly and at the first but by degrees afterwards when fitter opportunity should serve He would first have them taught easier points and afterwards this higher point of Doctrine He would first have them taught that he was a speciall Messenger and Minister sent from God and then by degrees afterwards to learn that he was the Son of God himself So much in way of clearing the sense of the words Would not suffer him c. Observ In that our Saviour would rather have him go publish the Miracle to his friends than to follow him at this time because the former of these duties was most necessary at this time hence gather That when the question is of two good duties which should be performed if they cannot both be done at the same time we must omit that which is less necessary and do that which is more necessary and weighty and which maketh most for the glory of God Luke 9. 59. when our Saviour bade one Follow him and he desired first to go bury his father here were two good duties to be done One was to follow Christ to preach the Gospel The other to go bury his Father but because the following of Christ was the most necessary and weighty therefore our Saviour bids him Let burial of the dead alone and go preach the Kingdom of God So when our Saviour called Andrew and Peter James and John to be his Disciples when he found them busie in fishing and mending nets here were two good duties needful to be done one was to follow Christ the other to follow their ordinary Calling of fishing But the former being at that time most necessary therefore they did that and omitted the other as we heard Chap. 1. So must we do in like cases when two good duties are needful to be done if both cannot be done at the same time we must do that which is most necessary at that time and omit the other For example if at that hour and time of the day which we should set apart for private prayer some other duty of our particular Calling do offer it self to be performed if it be not a work of extraordinary and present necessity to be done we ought in this case to omit it and to perform the other duty of prayer being more weighty and necessary remembring that Precept of our Saviour Matth. 6. 33. Seek first the Kingdom of God and his righteousness So upon the Sabbath when we should serve God by Religious Duties publike and private if the same day there fall out some business or work of our ordinary Calling needful to be done yet if it be not a work of present necessity but such as may well enough be let alone till the next day we are in this case rather to omit it and to perform those Religious Duties of the Sabbath which are more necessary Again if at the same time there be occasion offered to perform two several Religious duties the one publike the other private we ought in this case to perform the publike duty as most necessary omitting the private as less necessary at that time Which reproveth the practise of those who stay at home to read or pray privately when they should be present in the Church to pray and hear the Word in the publike Congregation such also who coming into the Congregation after that the publike Exercises are begun do betake themselves to private prayer alone by themselves when they should joyn with the rest in publike Duties It followeth in the words Go home to thy friends and shew them c. Observ In that our Saviour bids him acquaint his friends at home with the Miracle that so he might move and perswade them by this means to believe in Christ We learn this That as we should be careful and ready to further the spiritual good and salvation of others so especially of those that are most near and dear to us and to whom we are in speciall manner bound as those of our Families and our kindred and special acquaintance Joh. 1. 41. Andrew having found Christ brought his brother Peter to him Act. 10. 24. Cornelius waiting for Peter to come and preach in his house had called together his kinsmen and near friends to hear him Gen. 18. 19. The Lord himself commends Abraham for commanding his children and his houshold to keep the way of the Lord. Use Use To reprove such as are negligent and careless of furthering those in the way of salvation whom they ought chiefly to help forward in that way as their near friends kindred and those of their own family as their Wives Children Servants c. They are not carefull to instruct and teach them in the way and means of salvation out of the Word of God not careful to exhort and stir them up to good duties nor to admonish them in due manner for their good when they offend and do amiss but leave them to themselves to take care for their own souls But if he be worse than an Infidell that doth not take care and provide for his own and those of his family in temporal things of this life how great is the sin of those that are careless of the spiritual good and salvation of their nearest friends and of their family What then shall become of those that hinder the salvation of their friends c So much of the persons to whom he should publish the matter Now followeth the matter it self which he should shew them 1. What great things the Lord had done to him namely in delivering him from the misery in which he was before 2. That he had shewed mercy on him Observ 1 Observ 1. We should acquaint others with the great mercies and favours of God which he hath bestowed on us we should take occasion to shew to others what great things the Lord hath done for us what blessings he hath bestowed on us in our souls and bodies and what evils and miseries he hath delivered us from Thus David Psal 66. 16. Come and hear all ye that fear God and I will declare what he hath done for my soul And this was commendable in that blind man whom our Saviour miraculously cured Joh. 9. that he did publish unto others the great benefits bestowed on him as appeareth Verse 11. So should we as occasion is offered make known to others the great mercies which God hath shewed us Reas 1 Reasons 1. This is a speciall means of testifying our thankfulness unto God for such mercies and blessings and to stirr up others and our selves to glorifie and praise him for the same
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
of the ordinary means sanctified of him for the recovery of health Let them know That as God forbiddeth us to kill that is to take away or hurt our own or others life so on the contrary he will have us to use the means of preserving life and health and that such as wilfully neglect those means are accessary to their own sickness and death And whereas they say God shall be their Physitian they must know that as God is the author and preserver of health so he doth it orninarily by means which who so willingly neglect cannot expect health and recovery from God Observ 2 Observ 2. In that it is further said of this woman that she was so careful and desirous of health that she was content to suffer many things of the Physitians and that she spent all she had upon Physick to recover her health hence gather That the health of our bodies should be dear and pretious unto us we should so highly esteem it that we should be content to do and suffer much for the preservation of it and for the recovery of it in time of sickness we should be willing to suffer hard things and to use such means as are painful and tedious for the health of our bodies We should also prefer it before worldly wealth being content to part with that for the recovery and maintenance of our health as this woman did See Job chap. 2. ver 4. Reas 1 Reas 1. Bodily health is a special furtherance and help to us in the service of God and in the performance of the duties of our Callings and the want of it is a great hinderance to us therein Reas 2 Reas 2. Health of body is such a blessing of God as maketh all other outward blessings of this life more sweet and comfortable to us and without which they are all uncomfortable and tedious unto us worldly wealth honour friends children yea life it self is uncomfortable without health of body Use 1 Use 1. See what cause then for us to honour the Physitian and his Calling and to accompt well of the means of Physick in time of sickness seeing it is sanctified of God for our good and for the preserving of health and life which should be so dear to us Use 2 Use 2. This reproveth such as shew too little respect of their bodily health Though all desire health yet all use not the means Some are careless of the means to preserve it as good Dyet Physick and the like means Some would willingly have health but they will not do or suffer any hard things for their healths sake yea though they be advised to it by the skilful Physitian yet if he prescribe them strict Dyet or sharp Physick the nature of their Disease requiring it they will not endure it These discover great folly in prefering their present ease and contentment before their future good and preservation of their bodily health Others again though they desire health yet prefer their worldly goods and wealth before it so niggardly and covetous that they will not be at the cost bestow Physick upon themselves in time of sickness All these may learn of this diseased Woman in this Text to make more pretious account of this great blessing of God the health of their bodies Use 3 Use 3. This doth also much more condemn such as use means to hurt and hinder the health of their bodies as bad dyet surfetting drunkenness c. by which many dangerous noysome and incurable Diseases are bred and ingendred in the body as Burning-Feavers Dropsies Pleurisies c. Insomuch that we may well think thut such Intemperance killeth more than the Sword Use 4 Use 4. If the natural health and welfare of our bodies should be so dear to us much more pretious should the spiritual health of our souls be to us How careful should we be to use all means for the obtaining and preserving of it How careful to seek to spiritual Physitians First and chiefly to Jesus Christ who came to heal the broken-hearted we should therefore seek to him by true faith and repentance that by him we may be cured both of the guilt and corruption of sin that it raign not in us Then also we are to seek spirituall help and advice from the faithful Ministers of Christ whom he hath appointed as his Deputies to prescribe us spiritual Physick for our souls out of his Word Again how willing should we be to receive and take hard and tedious Physick for the health of our souls when it is prescribed us How willing to take the painful Physick of repentance and mortification of our sinful lusts How willing to swallow many bitter pills and potions of inward sighs groans and heart-breaks for our sins that we may be cured of them There be some who for the health of their bodies will take every moneth in the year almost a potion or pill or some unpleasant Physick And shall not we be content to take hard Physick for the spiritual health of our souls Again in the last place seeing the health of our bodies should be so dear to us that we should prefer it before our worldly substance as this woman did how much more should we prefer the spirituall health and salvation of our souls before all this worlds goods remembring what our Saviour hath said What shall it profit a man to win the whole world and to lose his soul Matth. 16. 26. Observ 3 Observ 3. In that she was never the better but rather the worse notwithstanding she had suffered so much of many Physitians hence we learn That although Physick be a special gift and blessing of God and not to be neglected in time of sickness when the case requires it yet it is not of it self available to recover health and preserve it or to cure diseases without the blessing of God giving vertue to it It is only an outward means whose vertue and efficacy is wholly from God without whose blessing upon the use of it it may be so far from doing good and healing the body that it may hurt and distemper it more as we see in the example of this woman As it is in Meats and Drinks though they be ordained of God for our nourishment yet they do not nourish without his blessing therefore if he break the staff of our bread that is take away the strength and vertue by which it should nourish then we may eat and not be nourished So it is in Physick though it be ordained to heal the body yet it cannot do good without the blessing of God giving vertue to it to heal Vse 1 Use 1. See the reason why Physick doth not alwayes help the sick it is because God doth alwayes give vertue to it to heal and cure the diseased he doth not alwayes see it good for the sick party to be recovered no reason therefore to contemn the means though it be not alwayes available c. Use 2 Use 2.
Believe in him ver 37. Use 1 Use 1. See then that ignorant people must needs be void of true Faith in Christ because they have no knowledg of him either of his person or of his office as he is Mediator Many have little or no knowledg of these things they scarce know what or who Christ is or what he hath done and suffered for them they have scarce heard or read of these things in the Scriptures How should such believe in him whom they yet know not aright Vse 2 Vse 2. Labour for the true and sound knowledg of Christ as he is revealed in the Word without which there can be no Faith in him See then the absolute necessity of this knowledg of Christ for all that would be saved by him Joh. 17. 3. This is life eternall c. Therefore let us use all good means to attain to the knowledg of Christ and to grow in it that knowing him we may believe in him and that as we grow in knowledg so we may increase in Faith Be diligent in hearing the Doctrine of Christ taught in the publick Ministery and search the Scriptures by private reading for they testify of Christ Joh. 5. 39. Paul accompted all things but loss and as dung for the excellent knowledg of Christ Phil. 3. 8. So let us So much of the occasion of this Womans comming to Christ to touch him Now to speak of her behaviour or Actions in comming behind in the Press to him and touching his Garment Observ 1 Observ 1. In that she being diseased in body and finding no help by all the Physitians she had sought to doth now come and seek to Christ using means to touch him that she might be cured Hence we may learn by her example to seek unto Christ Jesus our Lord as to the best Physitian in all our Diseases whether bodily or Spiritual 1. Touching bodily diseases In them we are not onely to use other means as good Dyet and Physick as we have before heard but we are chiefly to go to Christ by Prayer for Patience and for ease and deliverance and withall to labour by Faith to touch him yea to lay hold on him 2. Touching the Spirituall diseases of our Souls which are our sins In the feeling of these we ought much more to go and seek to Christ by Prayer that we may be healed in Conscience both of the guilt of sin by the merit of his sufferings and obedience and also of the corruption of sin by the power of his Spirit mortifying it so far that it reign not in us And as we are thus to seek to him by Prayer for the healing of these our Spiritual diseases so withall we must strive by the hand of true Faith to touch him yea to lay hold on him that so we may feel vertue to come from him for the curing of our diseased Souls and Consciences To this end we must often remember this that as Christ is the best Physitian for the body so especially for the Soul and Conscience Luke 4. 18. He came to heal the broken hearted So Mark 2. 17. The whole have no need of the Physitian c. I came not to Call the Righteous c. Esay 53. 5. With his stripes we are healed and ver 4. He bare our sicknesses Revel 3. 18. He Professeth himself a Spiritual Physitian to cure the Spiritual blindness of the Laodiceans Vse 1 Vse 1. This condemneth the practice of such who in their bodily or Spirituall sicknesses take wrong courses to find ease and deliverance instead of going to Christ Some in bodily sickness go to Satan the enemy of Christ as they which seek to Wizzards who work by the help of Satan A heathenish practise forbidden to Gods people Deut. 18. 14. Others if their sickness be painfull fall to murmuring and impatient behaviour thinking so to ease themselves whereas on the contrary this is the way to aggravate their pain Others are so wicked as to break forth into cursing and swearing in stead of seeking to Christ for help like those Revel 16. 21. who when the Angells poured out the Vial of God's Judgments upon the World they Blasphemed the name of God but repented not to give him Glory So others in the Spiritual diseases of their Souls feeling their sins to lye heavy upon their Consciences in stead of going to Christ to be healed betake themselves to merry company or sports and recreations so to put away the remembrance of their sins and to stop the mouth of their accusing Consciences But these are miserable comforters and Physitians of no value as Job said of his Friends not able to cure the Spirituall Diseases of the Soul and Conscience Vse 2 Use 2. To exhort and stir us up every one to go to Christ as the best Physitian in all bodily and Spirituall sicknesses especially in the Diseases of our Souls when we feel them distempered and dangerously infected with sin Remember who is the best Soul-Physitian even Christ Jesus Go to him by earnest Prayer and strive by Faith to touch him as this Woman did that thou mayest be healed of the guilt and corruption of sin Look not to be cured by him unless thou go and seek to him by Prayer and touch him by Faith But if thou do this in sincerity of heart know this that he is able and willing to cure thee though thy Spirituall Diseases be dangerous and of long continuance as this Womans bodily disease was Though thou have had an unclean Issue of many sins running upon thee a long time as she had an Issue of bloud for twelve years yet if thou wilt but come to Christ by Prayer to be healed and canst touch him by Faith that is lay hold upon the merit of his death and sufferings and apply the same to thy self thou shalt certainly be healed of thy sins Make haste therefore to him remembring that he calleth all such to him who feel themselves diseased in their Consciences with sin Matth. 11. 28. Go to him and lay open the diseases of thy Soul to him praying him to heal thee both of the guilt of thy sins by the merit of his bloud applyed to thy Conscience and also of the corruption of sin by the powerfull efficacy of his Spirit mortifying it that it reign not in thee c. Observ 2 Observ 2. The Holy Ghost having wrought Faith in the Heart of this Woman by the hearing of Christ's fame this Faith did not lye hid in her heart but shewed it self outwardly by some evident testimonies and effects of it as by causing her to come unto Christ in the Press and to seek to touch him Whence we may learn that where true Faith is in the Heart it will not lye hid or buried there but will shew and manifest it self by outward fruits and effects 1 Thess 1. 3. The Apostle mentioneth the works of Faith Quest Quest By what effects Answ Answ 1. By duties of obedience unto God
mourn immoderately for the dead it must disswade all Christians from using it lest they become like to the profane Gentiles herein Gods people are often in Scripture forbidden to imitate the profane and Superstitious Customes of the Heathen which knew not God nor his Word So Levit. 18. 3. After the doings of the Land of Egypt shall ye not do nor after the doings of the Land of Canaan neither shall ye walk in their Ordinances Ephes 4. 17. This I say and testify in the Lord that ye walk not as other Gentiles c. Now as in other profane Customes we must not follow the Gentiles so not in this of excessive and Superstitious mourning for the dead but seeing we know out of the Word of God that the dead shall rise again at the last day we must learn to comfort our selves in the death of our friends with this hope and assurance that their bodies do not utterly perish in death but that they shall be raised again in due time and that if they be such as dyed well and in the Faith of Christ they shall both in Soul and body together be made partakers of a Heavenly and Eternal life at the last day So much of the Tumult and great Mourning which was in the house of Jairus when our Saviour came into it It followeth Ver. 39. And when he was come in He saith to them Why make ye this ado and weep c. That is why make ye this tumult or confused noise with your excessive lamenting for the dead By these words our Saviour doth reprove their Superstitious and immoderate mourning And he addeth a reason of his reproof in the next words The Damosell is not dead but sleepeth Is not dead That is she is not irrecoverably dead as you ignorantly suppose not so dead as if there were no hope or possibility of her being raised to life again But she sleepeth This our Saviour speaketh of her body and that for two reasons The first common to all that dye who are said in Scripture to fall asleep or to sleep because bodily death is like unto natural sleep of the body The second reason of this phrase used by our Saviour was peculiar to the Damsell who is said to be asleep and not dead because she was immediately to be awaked that is to be Miraculously raised to life again by the power of Christ Therefore he thus speaketh of her partly to reprove their immoderate mourning in the house and partly to comfort Jairus by putting him in hope of the life of his daughter So much of the sense of the words Observ 1 Observ 1. In that our Saviour comming to the house of Jairus and perceiving their Superstitious and excessive mourning for the dead did reprove it in them We learn from hence that when we come occasionally into such places where we see profane or Superstitious Customes used and practised we should shew our dislike of them either by reproving them if we have a Calling to do it as our Saviour now had or else some other way Act. 17. 22. Paul being at Athens and there perceiving their Superstitious and Idolatrous worshipping of an unknown God did shew his dislike thereof by reproving it So our Saviour comming into the Temple and there finding a profane Custome of selling wares and changing of Money shewed his dislike by reproving and casting out thence the Buyers and Sellers and Changers of Money Joh. 2. 14. So if we come where profane Customes are used we are some way or other to testify our dislike and detestation of them either by reproving them if we have a Calling thereto and see likelihood or hope of doing good by such a reproof or else some other way as either by a sad Countenance testifying our dislike of them or else by departing quickly out of the places and companies where such abuses are practised Use Use This reproveth such as are so far from shewing dislike and detestation of such profane Customes in the places where they come that they rather countenance and seem to approve of them by their carriage towards such as use them either commending them or joyning with them or at least winking at them altogether and taking no notice of them yea though they be gross or notorious abuses But take heed of this countenancing or seeming to allow of such sinfull practises in others lest we be found accessary to them Rom. 1. 32. The Apostle condemneth such as applaud the sins of others or shew good liking of them Contrà Ephes 5. 11. Have no fellowship with works of darkness c. Observ 2 Observ 2. In that our Saviour saith of the Damsel that she was not dead but onely asleep we learn this That bodily death is but as a sleep unto those that dye for though this be here spoken of this young Maiden in a special respect because she was presently after to be restored to life yet it is in some sense true of all others that dye I say of all that dye whether they be godly or wicked Dan. 12. 2. Many of them that sleep in the dust of the Earth shall awake some to Everlasting life some to everlasting contempt Here both the death of the Godly and wicked is resembled to a sleep and elsewhere also in Scripture the death of the wicked as well as of the Godly is called a sleep 1 King 14. 20. Jeroboam slept with his Fathers c. and ver last the like is said of Rehoboam And the reason why the death of all both Godly and Wicked is resembled to a sleep is this because all both godly and wicked shall be awaked again that is their bodies shall be raised again at the last day the bodies of the godly to be partakers of everlasting life and the bodies of the wicked to be cast into Hell torments But it is especially true of the godly who live and dye well that death is to them as a sleep So Joh. 11. 11. Our friend Lazarus sleepeth c. And Act. 7. ult Steven dying is said to fall asleep 1 Cor. 11. 30. Many are weak and sickly among you and many sleep And hence it was that the Antient Greek Church called their places of Christian burial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Places to sleep in according to that Esay 57. 2. They rest in their beds that is in their Graves Now the reason why the death of the Godly is called a sleep in Scripture is this because there is a fit resemblance between it and natural sleep which resemblance standeth chiefly in these things 1. In bodily sleep men rest from the labours of mind and body So the Faithful dying in the Lord are said to rest from their labours Rev. 14. 2. After natural sleep men use to awake again so after death the bodies of the Saints shall be awaked that is raised up again to life out of their Graves at the last day And as it is easy to awake one in a
natural sleep so is it much more easy with God by his Almighty power to raise the dead at the last day 3. As after natural sleep the body and outward senses are more fresh and lively then before so likewise after that the bodies of the Saints being dead have for a time slept in their Graves as in beds they shall awake and rise again at the last day in a far more excellent estate then they dyed in being changed from corruption to incorruption from Dishonour to Glory from weakness to power from natural to Spiritual bodies as the Apostle sheweth 1 Cor. 15. 42. 4. As in natural sleep the body onely is said properly to sleep not the Soul the powers whereof work even in sleep in some sort though not so perfectly as when we are waking so in death onely the bodies of the Saints do dye and lye down in the Graves but their Souls return to God who gave them Eccles 12. 7. and they live with God even in death and after death 5. As sleep is sweet to them that are wearied with labour and travel Eccles 5. 12. so also death is sweet and comfortable to the Faithfull being wearied and turmoiled with sin and with the manifold miseries of this life therefore some have even desired death as Eliah 1 King 19. 4. and Paul Phil. 1. Object Object Death is bitter and painfull even to the godly Answ Answ True in it self it is so But 1. The pains of it are mitigated and sweetned to them by the comfortable feeling and apprehension of Gods love and mercy in Christ and by the assured hope of eternal life which they conceive in the midst of death The sting of their death is pulled out because they feel their sins forgiven and themselves at peace with God in Christ 2. Though the pangs which accompany death may be bitter yet death it self is sweet to them in that it freeth them from all sin and misery and passeth them to a better and Heavenly life So much of the Doctrine Use 1 Use 1. Seeing death is but a sleep this affordeth an Argument to prove to us the general Resurrection of the bodies of all that dye If they do but sleep in their graves then there shall be a time of awaking them out of that sleep See 1 Cor. 15. Use 2 Use 2. Terrour to the Wicked and Reprobate dying in their sins Seeing death is but a sleep hence it followes That their bodies must be hereafter awaked and raised out of their graves at the last day and united again to their souls that both Souls and Bodies together may be cast into Hell-Torments for ever It were well for such if their souls and bodies might utterly perish and be abolished by death as the souls and bodies of brute Beasts but it is not so For their Souls after death go into Hell-Torments and though their bodies for a time go to the Earth yet at the last day they must whether they will or no be raised to the end they may together with their souls be cast to Hell Vse 3 Use 3. To encourage and comfort the godly against the fear of death Remember that death is to them but a sleep yea a sweet and comfortable sleep to such as dye well and in the Lord. If thou dye in Christ thou fallest asleep as it were in his Arms and then shalt thou have a most comfortable waking at the last day thy body shall then be awaked never to sleep again nor to have any more need of sleep nor yet of any earthly comforts as meat drink c. It shall also awake far more fresh lively and vigorous and in a far more excellent condition then it fell asleep in death Fear not then to fall into this sweet sleep of death when thy time shall come What weary Traveller or Labouring man is not willing when night cometh to lye down in his bed and there to fall asleep till next morning that he may be fresh again to labour So what good Christian wearied with the labours and troubles of this life and with this tedious warfare and pilgrimage which here we pass thorough should not be willing and joyful when the night of death cometh to have his body go to the grave as into a soft bed there to sleep and rest till the Day of Judgment that then he may awake fresh again c Know then if thou be a good Christian and hast thy sins forgiven end dyest in Christ death is no death but a sweet sleep to thee c. Thy body shall not be abolished or perish by death but only fall asleep that it may at length be awaked again in a far more excellent condition then it was in when it fell asleep thy vile body shall then be changed and made like unto the glorious body of Christ himself as the Apostle speaketh As for thy Soul that shall not sleep at all no not in death but shall for ever wake and live with God Vse 4 Use 4. To comfort us in the decease of Friends dying well and in the Lord. If we can be so perswaded of them then is there no cause at all of mourning but of rejoycing and thankfulness rather for them that after their tedious Pilgrimage in this life and after all the toylsome labours and miseries of it they are at length fallen into so sound and sweet a sleep and that they now rest in their beds that is in their graves Never did they before in all their life sleep so sweetly never was any bed so easie and comfortable to them as the grave Cease then our mourning for them Weep not for them but for our selves in regard of our loss of their Christian society and especially for our sins the procuring cause of that loss And yet even in mourning for the loss of our Christian friends we must beware of excess that we mourn not as those without hope but remember That though they are gone before us yet we have not utterly lost them Prae-misimus non amisimus If we be careful to live and dye well as they have done before us we shall meet with them again and enjoy them at the last day in the general Resurrection When our Friends whose company we desire are fallen into a natural sleep though we cannot then converse with them yet we hope we shall when they are awake again So think of our Christian friends departed this life though now while they sleep in their graves we have not their company yet when they awake at the last day we shall have it again and much more comfortably then ever we had in this life Mark 5. 40 c. And they laughed him to scorn c. Jan. 21. 1620. THe Evangelist from the 38. Verse to the 41 setteth down the Accidents which fell out in the house of Jairus immediately before our Saviour wrought the Miracle there 1. That our Saviour coming to the house found there a great stirr and
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
then for the Jews who contemned and rejected the Gospell Preached to them So Matth. 11. 22. Easier for Tyre and Sidon then for Chorazin and Bethsaida c. Matth. 23. 14. The Scribes and Pharisees for devouring Widdows houses under pretense of long Prayers shall receive the greater damnation Luke 12. 47. Some shall be beaten with many stripes some with fewer Though the least measure of torments in Hell shall be unspeakable and intolerable yet the punishment of all and every one of the damned shall not be in the same measure but in different measure Reason Reason The sins of the Reprobate are not all of one measure and degree but some more hainous and grievous then other therefore the Lord also in Justice will proportion their damnation and punishment to their sins So it is said of Babylon Revel 18. 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her Use 1 Use 1. Hence also gather by proportion of contraries that there shall be an inequality and different degrees of Glory among the Elect of God in Heaven answerable to the different measures of Grace and Sanctification bestowed on them of God in this life And this is plainly proved by that saying of Paul 2. Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Vide stellam in Luk. 10. 14. Use 2 Use 2. This also serves for the terrour of such profane and dissolute wretches who do not onely live in sin securely but even in the most hainous and foul sins as outragious Swearing Blasphemy brutish Drunkenness Adultery c. such also as give themselves over to all kind of sin with greediness heaping sin upon sin adding Drunkenness to thirst as it is said Deut. 29. 19. What do these but treasure up the more wrath to themselves against the day of wrath Rom. 2. For this is certain the more deeply they here drink of the sweet and pleasant Cup of sin the more deeply shall they drink of the bitter Cup of Gods everlasting wrath in Hell So much sin as they have heaped up against God so much Judgment and Damnation shall he heap upon them in the day of his wrath Oh let such tremble at the thought of this If the least measure of Hellish torments shall be easeless and endless how intolerable shall the greatest measure be Oh that our profane dissolute and wicked livers would so think of this in time that it might strike them with some remorse and work Repentance in them and not onely Repentance but a great and extraordinary measure of Repentance and humiliation for so many and foul sins as they have heaped up lest otherwise the Lord do justly bring upon them a high degree and measure of Damnation in Hell answerable to the greatness and foulness of their sins So much of the measure of the Judgment threatned by our Saviour against contemners of the Gospell Now followeth the Circumstance of time when this Judgment shall be fully executed on them In the day of Judgment That is at the last day of general Judgment which Christ shall come to execute upon all the World Now our Saviour mentioneth that day of general Judgment for two Reasons 1. Becauâ—e then and not before the Reprobate shall receive their full and finall Judgment and punishment in Soul and body 2. To shew also that although the contemners of the Gospell might possibly escape the Judgment of God in this life yet most certainly the Judgment of Hell after this life should seize upon them to the full Doctr. Doctr. Here we are taught that there is a day or time of general Judgment to come in which the Lord shall bring upon wicked Reprobates that full measure of punishment which is due unto their sins Act. 17. 31. God hath appointed a day wherein he will Judg the World in Righteousness c. Rom. 2. 5. This is called the day of Wrath and Revelation of the Righteous Judgment of God who will render to every man according to his deeds unto them that are contentious and do not obey the truth but obey unrighteousness Indignation and Wrath c. 2 Thess 1. 7. There is a time to come in which the Lord Jesus shall be revealed from Heaven with mighty Angels In flaming fire rendring vengeance on them that know not God c. So Matth. 25. There shall be a time in which Christ shall say to the Reprobate on his left hand Depart from me ye cursed into everlasting fire c. Reas Reas The Justice of God requireth this that the wicked should be rewarded with such a measure of punishment as is proportionable to their sins but this is not done in this life for although the Lord do make them feel his wrath even in this life in some degree yet not in such measure as is answerable to the desert of their sins and sometimes in stead of punishing them according to the desert of their sins he doth suffer them to enjoy much outward prosperity in this World Therefore there must needs be a time to come after this life in which they shall receive their full reward of punishment from the Lord which shall be at the last day of Judgment 2 Thess 1. The Apostle himself alledgeth the Justice of God as a reason to prove that there is a time of general Judgment to come wherein the wicked shall be rewarded with full punishment Quest Quest Do not the wicked receive sufficient punishment after death when their Souls are cast into Hell torments Answ Answ No this is not sufficient to satisfy God's Justice which requireth that as in this life they have sinned and dishonoured God both in Soul and body so after this life they should receive deserved punishment in Soul and body together Now this shall not be till the day of Judgment at which their bodies being raised shall again be united to their Souls to the end that in both they may be for ever punished in Hell torments See 2 Cor. 5. 10. Vse 1 Use 1. Let all wicked ones think of this and tremble at the very hearing of the Judgment to come as Foelix did Act. 24. 25. such as live and go on in their sins impenitently they must know that for all their sins God will bring them to Judgment Eccles 11. 9. There is a time comming in which the Lord will call them to a most strait account for them and reward them with such a measure of punishment as is answerable to the desert of their sins and then shall they drink of the Cup of the Lords wrath even to the very dregs Therefore let them not presume or bless themselves in their ungodly wayes though God spare them a while in this life and suffer them for a time to prosper and to escape Judgment yet they shall not alwayes escape unpunished 2 Pet. 2. 3. Their Judgment of long time lingreth not and their damnation slumbreth not
will still shew himself powerful in the Ministery of his own Word and will not suffer the course of it to be stopped by all the policies and practise of the Devil and wicked men against it Let this discourage and daunt all enemies of the Word and make them weary of plotting and practising any thing against the Ministery of the Word or against those that preach or profess it remembring that in so doing they fight against God who will be too strong for them and will prevail against them and punish them too most severely if they repent not of this sin Vse 2 Use 2. Comfort to Ministers of the Word and to all sincere Professors of it Though they see never so great opposition made by the Devil and wicked men against the Gospel of Christ yet let them not fear that either the Gospel or Ministery of it shall ever be utterly abolished Though all the World should conspire against it yet still the Lord will give power to his Word and make it prevail more and more if not in one place yet in another and though for a little time he may suffer the free course of it to be hindred yet he will soon after make it to run and be glorified again as the Apostle speaketh 2 Thess 3. 1. Observ 2 Observ 2. Our Saviour by preaching and working Miracles groweth famous and that even in the Court of Herod yet he sought not his own glory by his Doctrine and Miracles but the glory of God his Father who sent him as he saith Joh. 7. 18. and 8. 49. Hence we learn That the way to true honour even amongst men is to glorifie God by obedience to his will and by doing the duties he requires of us and to be far from seeking our own glory Never was there any so far from ambitious seeking after vain-glory as our Saviour was never any so careful to glorifie God his Father therefore his heavenly Father honoured him somuch even amongst men for though he were despised of some yet was he honourable and renowned among others Here then we see the truth of that 1 Sam. 2. 30. that God will honour such as honour him The truth of this see also in John the Baptist Matth. 3. 5. Use Vse Let this move us to be far from ambitious hunting after our own glory in the world and above all to seek Gods glory in all our wayes walking diligently and faithfully in our Callings and being conscionable in performance of all duties which he requires of us This is the way to true honour before God and men The less we seek our own honour and the more we seek Gods glory the more will he honour us So much of the Occasion of Herod's Opinion touching Christ Now followeth the erroneous Opinion or Judgment it self which he conceived of him which is first laid down in the end of the 14. Verse and afterward Verse 15. 16. it is compared with the different opinions of others whereby the Evangelist sheweth how firmly he was settled in it in that he would not be removed from it by any perswasions or reasons of those that were of different Opinions Touching the Opinion it self it consists of a twofold Errour 1. That he thought our Saviour to be John Baptist raised from the dead 2. That he thought the great Miracles wrought by Christ to have been wrought by John Baptist That John the Baptist was risen c. It is not likely that Herod thought John to be risen in body in such sort as we believe that the dead shall be raised at the last day with the same bodies in which they dyed but he rather spake thus according to the common errour then holden by many touching the dead namely that the souls of the dead do after death enter into other new bodies and so converse again upon earth This was the opinion of many wise Philosophers among the Gentiles as of Pythagoras Plato and others And it is likely that Herod and the Jews under his Government in our Saviour's time were tainted with this errour of the Gentiles Vide Joseph de Bell. Jud. lib. 2. cap. 7. where he writeth of the Pharisees that they were of this opinion That the souls of good men after death did passe into other bodies Vide Bezam in Joh. 9. 2. contra Maldonat in Matth. 14. 2. Quest Quest What moved Herod to think that John was risen Answ The guiltiness of his own Conscience For being guilty of that grievous sin of murdering so innocent and holy a Prophet as John was whom himself feared and reverenced for his holiness in his life-time no doubt but his conscience did much accuse and trouble him for this sin ever after the committing of it and now hearing of the great Miracles wrought by our Saviour and not knowing who he was that wrought them his guilty conscience made him to fear that John Baptist whom he had so cruelly murdered was risen and lived upon earth again and wrought those Miracles and that now he would either seek just revenge upon him or at least that he would more powerfully and plainly reprove his sins then ever before And that it was the guilt of his own conscience and the fear of John's person that moved him thus to think that he was risen from the dead may appear because Verse 16. he doth make mention of his beheading of John and because Luke 9. 7. it is said that he was perplexed or in great doubt when it was said of some that John was risen from the dead Now this perplexity argueth the guiltiness of his Conscience and the great fear which he was possessed with Object Object Luke 9. 7. It is said He was perplexed or in doubt c. How then is it here said by Mark that he directly affirmed that John was risen Answ Answ It is most probable that at first he was in great doubt by reason of the different opinions of others touching Christ but at last the guiltiness and terrour of his conscience made him resolve that it was indeed John Baptist Therefore great works are wrought by him Though John in his life-time wrought no Miracle Joh. 10. 41. yet Herod's guilty Conscience makes him fear that he is now grown more powerful than before c. Observ 1 Observ 1. Here we see that Herod did not only fear John being alive as we shall see Verse 20. but even after he had put him to death the consideration of John's innocency and holiness of life doth strike him with fear and terrour in his Conscience Whence we learn That the innocency and uprightness of God's faithful servants is of great power to strike terrour into their wicked enemies and that not only whilest they are living but even after the death of such servants of God Thus the innocency of Abel did strike Cain with great terrour of Conscience for murdering him and that even after Abel was dead So the innocency of our Saviour Christ bred great
Chrysostom Praefat. in Epist ad Rom. even from ignorance of the Scriptures hence have sprung a multitude of pernitious heresies c. And not to go further we see it true at this day in many ignorant people which neglect the reading of the Scriptures and the hearing of them read and interpreted by others for what absurd and sensless opinions and errours do they run into as to think That Faith is a man's good meaning That they may be saved by their good prayers and good deeds That the Ten Commandements and Apostles Creed are Prayers That a man may swear to any thing that is true That it is no oath to swear by Faith Troth Mass Fire Bread c. That a man may repent when he will That howsoever a man live yet if upon his death-bed he do but say Lord have mercy upon me he is certainly saved That there is too much preaching and that a man need not go to so many Sermons unless he could follow them better c. Whence come these swarms of foolish and absurd errours but from the ignorance and contempt of the Scriptures which raigneth in many most truly may it be said of them as of the Sadduces They erre not knowing the Scriptures Would we then be kept from such errours Then give our selves more and more to the study of the Scriptures searching them daily by private reading or hearing them read and neglecting no opportunity of hearing them opened by publike teaching This is the only way to come to sound knowledg of the truth and to preserve us from gross errours and all absurd and dangerous Opinions in matters of Religion Mark 6. 15. Others said That it is Elias And others said That it is a Prophet c. June 24. 1621. Observ 4 LAstly here we may learn That the having of the Books of Scripture and bare reading of them is not sufficient to keep any from errours so long as they conceive not the true sense of Scripture The Jews in our Saviour's time had the Books of Moses and the Prophets and read them yet because they misunderstood them therefore they erred so grosly touching the Person of Christ and touching the coming of Elias as we see here So the Scribes and Pharisees had the Books of Scripture and read them and were very skilful in the letter of them yet because they misunderstood them they run into grosse Errours So the Jews at this day have the Books of the Old Testament but not understanding them they hold many gross errours and damnable heresies So also the Papists and other Hereticks Use Vse This teacheth us not to rest contented with the having and bare reading of the Scriptures nor with the literal knowledg of them as if this were enough to lead us into the truth and to preserve us from errours This alone is not sufficient without the true understanding of the Scriptures Labour therefore above all for this and pray daily unto God to open thy Understanding to conceive his Word aright Luke 24. 45. our Saviour opened the Understandings of his Disciples that they might understand the Scriptures So he must do unto thee else thou shalt be never the better for reading the Scriptures or hearing them read Rest not then in bare reading but remember the speech of Philip to the Eunuch Act. 8. 30. Understandest thou what thou readest If not all thy reading is unprofitable it cannot either ground thee in the truth or preserve thee from errour If an Englishman travelling by the way in France and meeting with a Frenchman should enquire the way and he should give him good directions in the French Tongue the Englishman not understanding a word of it were never the wiser but might for all that lose his way So though the Word of God give most excellent directions to guide thee in the right way to heaven yet if thou understand not the language of it what art thou the better Though thou wert never so skilful in the letter or Words and couldst repeat whole Chapters or Books of Scripture by heart yet if thou be ignorant of the true sense and not able rightly to apply the same to thy self thy literal knowledg is nothing worth The Scriptures are still but as a sealed book unto thee or as a rich treasure of gold locked up fast in a Chest whereof a man hath no use The Word of God consists not in the letters and syllables but in the sense if thou hast the former without the latter thou hast but the shell of the Scriptures without the kernel and the body without the soul and life of them Labour therefore and use all good means to come to true understanding of the Scriptures especially in all doctrines needful to salvation To this end frequent the publick Ministery and read the Scriptures with diligence and attention to the matter more than to the words and with an humble and teachable mind denying thy own wisdom and carnal reason and submitting thy self wholly to be taught of God And joyn prayer unto God that he which shutteth and no man openeth and openeth and no man shutteth may open thy Understanding to conceive his Word aright Verse 16. But when Herod heard c. Here the Evangelist repeateth Herod's opinion of Christ shewing how he was settled in it and would not be otherwise perswaded notwithstanding the different opinions of others The cause of his being so rooted in this opinion was his guilty Conscience which did so accuse him for beheading John and made him to fear that he was now risen more powerful than he was before to reprove and convince him of sin The main matters of Instruction which the words afford have been handled upon the 14 Verse Only one Point more we may here profitably observe Observ Observ In that Herod's Conscience accusing him for beheading John he is so possessed with fear of John's being risen again that he cannot be perswaded otherwise we may here gather That the terrours which sin breedeth in the conscience of the wicked do take very fast hold on their Conscience so as they cannot be shaken off so long as the guilt of their sins remaineth There is no outward means available to cure a guilty conscience of those fears and terrours which sin causeth in it no bodily Physick will do it no mirth recreation or company no help advice or perswasion of friends can do it Herod no doubt was much perswaded by his Servants and Courtiers and by some of the Jews that John Baptist was not risen and therefore that he need not to fear him yet we see his sin lying on his Conscience doth so terrifie him that all their perswasions cannot cure him of that inward terrour or set him free from it The like we may see in Cain though he removed his dwelling into the Land of Nod Gen. 4. 16. wandring up and down and though he be took himself to building Verse 17. yet neither his wandring from place to place nor his
day or to morrow we will go into such a City c. For that ye ought to say If the Lord will c. 4. That is a rash promise which is made without deliberate purpose and resolution to perform that which is promised if it be a thing lawfull and in our power Use 1 Use 1. Take heed of insnaring our selves by such rash and unadvised promises to others And that which Solomon warneth us of in making Vowes to God Eccles 5. 6. Let us also remember in the promises we make unto men viz. That we suffer not our mouth to cause our flesh to sin Some are so rash they care not what they promise though it be never so unlawful or beyond their power to perform Such promises are occasions of many sins as of lying Covenant-breaking and other sins Remember therefore in all our promises to be well advised and circumspect duly considering and weighing with our selves the lawfulnesse of that we promise and our own ability to perform it c. And in things doubtful promise conditionally Quest Quest How far are we tyed to performance of rash promises Answ Answ 1. If they be of things unlawful we sin in making them but are not tyed to keep them yea we are bound in conscience not to keep them 2. If of things lawfull though it was our sin to promise rashly yet having promised we must make conscience to perform Quest Quest But what if the performance of it will be some hinderance or dammage to me Answ Answ In this case if thy brother to whom the promise was made will release thee it is well and thou art free and it is good for thee to use all good means to this end as Solomon adviseth in the case of rash Suretiship Prov. 6. 3. But if he will not release thee thou must perform thy promise though it prove to thy hinderance See Psal 15. Use 2 Use 2. Much more dangerous then is it for us to make rash promises or vows unto God either of things unlawful or not in our power as the Papists do vowing voluntary poverty single life c. Such also as do insnare their own consciences by making rash vowes to God of things lawful without due consideration of their own strength and ability to perform what they vow to God Contrary to that precept Eccles 5. 2. Observ 2 Observ 2. In that Herod promiseth to reward her with half his Kingdom for pleasing him with her dancing hence observe How much wicked men are addicted to their sinful lusts and what great accompt they make of them in that they are content for the satisfying of them to be at great cost and charges They are content to buy the satisfying of their carnal lusts and affections at a dear rate Herod will give half his Kingdome to have his carnal mind pleased and delighted with lascivious dancing Jam. 4. 3. the Apostle mentioneth some voluptuous livers who were so addicted to their pleasures that they consumed and spent the good blessings of God upon them which they had received of him See Luke 16. 19. Exod. 32. 3. the Israelites were content to part with their golden ear-rings for the satisfying of their idolatrous lust So Ezek. 16. 17. the Idolatrous Jews took their fair Jewels of gold and silver and made themselves images of men to commit whoredome with them And Hos 2. 8. the Israelites bestowed their silver and gold upon Baal Experience shews the truth of this Point What cost do many bestow upon their lusts of pride voluptuousness c. upon gorgeous apparell gaming gluttony c. Some stick not to spend all they have upon these c. Vse Use How much more pretious account should we make of God's glory and worship and of the salvation of our own souls and the means of it being content to be at great cost for the furtherance of Gods glory and worship and for the furtherance of our salvation and for the enjoying of the means of it shall the wicked be so prodigal in bestowing cost on their wicked lusts and shall not we be bountiful to give to good and holy uses as to the maintenance of God's worship the relief of God's Saints c. shall we be niggardly and sparing this way as some are who think all lost and mis-spent that is spent this way Be it far from us It is an utter shame for us to be more niggardly in giving to good uses than the wicked are in bestowing upon their lusts Therefore let it not be so with us But as they are bountiful in giving to the satisfaction of their lusts so let us be much more forward and liberal in giving to the maintenance of God's glory and worship and to the procuring and enjoying of the means of our own salvation Observ 3 Observ 3. Further in that Herod discovereth such extream folly and madnesse in promising to give this wanton Damosel whatsoever she would ask though to the half of his Kingdom and that onely for her dancing before him We may see the cursed fruit and effect of sin and sinful lusts in such as are given over unto them that they do even besot them and make them foolish depriving them of sound reason and judgment Hos 4. 11. Whoredome and wine take away the heart Rom. 1. 28. God gave them up to a reprobate mind or to a mind void of judgment to do things not convenient and Verse 21. Their foolish heart was darkened 1 Tim. 6. 9. They that will be rich fall into many foolish and hurtfull lusts c. Luc. 12 The rich fool c. Hence also it is that wicked men in Scripture are so often called fools and the Apostle calls them unreasonable or absurd men 2 Thess 3. 2. See Prov. 7. 22. touching whoredom and Prov. 23. 35. touching drunkennesse Solomon the wisest of men yet how was he besotted with the love of women So Sampson Use Use See then how fearful a thing it is to be given over unto sin or to any sinful lust This is even the high-way to extream folly and madnesse For nothing doth so much besot the heart and mind of man as wicked and sinful lusts where they do raign and bear sway Experience sheweth the truth of this in such as are given over to the sins of covetousnesse uncleannesse drunkennesse c. Object But many wicked men are very wise and politick in worldly matters Answ It is true they may be in some things wise but in some other things commonly they are very sottish and foolish especially in the eager pursuit of their wicked lusts for the satisfying of which they care not what they do what pains they take what cost they be at they will venture bodies and goods yea and their souls too rather then be hindered in satisfying their lusts wherein how great folly and madnesse do they shew and discover Oh therefore pray unto God not to give thee up to thy own sinful lusts and affections to be led
of Aegypt and to be buryed in the Land of Canaan Ver. 25. of the same Chapter So Joseph of Arimathea and Nicodemus had speciall care of the honourable Buriall of our Saviour Christ So also the Women which came to his Sepulcher with purpose to embalm him See Matth. 28. Luke 24. John 19. 20. So Acts 8. 2. Steven was carryed to Buriall by Devour and Religious Men. Reasons why it is fit to bury the dead in decent manner with due honour especially such as have lived well and religiously are these 1. The bodies of such as dye are to be raised up again at the last day and to be re-united to their Souls therefore to shew that we believe the generall Resurrection of the Dead it is fit we should be carefull of the decent Buriall of the Dead This was one speciall Reason moving the Patriarchs in the Old Testament to be so carefull of their own Buriall and of the Buriall of their Friends 2. The bodies of the Faithfull whilst they live are the Temples of the Holy Ghost therefore even when they are dead they are not to be despised but to be respectfully used and to be honoured with seemly Burial 3. The want of Burial is threatned as a Curse against the wicked as we see Jer. 22. 19. Jehoiakim shall be buried with the burial of an Ass drawn and cast forth beyond the Gates of Jerusalem Therefore on the contrary it is a Blessing and favour of God to any to be well and honourably buried which should move us to be careful so to bury our Christian Friends 4. God hath appointed that Dust should return to Dust Gen. 3. 19. Use To move us to have a care of this work of Mercy and Love to the dead in affording them seemly Buriall especially such as have lived holily and religiously Yet in Buriall of the Dead remember two Cautions 1. Take heed of excessive Pomp and Ostentation and of superfluous Solemnities about Burials 2. Take heed also of superstitious Ceremonies such as are used by the Papists in burying their dead as superstitious ringing of Bells c. as if such Ceremonies were available to the dead We must be far from such ignorant conceipts and know that as Austin saies the Solemnities used about burial of the dead are Vivorum solatia potius quà m subsidia Mortuorum Observ 3 Observ 3. Though John Baptist was vilifyed and disgraced by Herod and by Herodias and her Daughter in his life time and at his death and immediately after his death yet God did provide that after his death he should have an honourable burial Whence observe that God doth take special care of the good Name and Credit of his faithful Servants even after they are dead and gone Though he suffer them to undergo much Ignominy and Disgrace at the hands of the wicked in their life time or in their death or after death yet he doth also provide that they should be honoured after death and that their good Name shall live and continue Prov. 10. 7. The memory of the just is blessed euen after death Psal 112. 6. The Righteous shall be in everlasting remembrance Matth. 23. 29. The Lord did provide that even the wicked Jewes should garnish the Sepulchres of the Prophets whom their Ancestors had ignominiously put to death The Martyrs were most reproachfully used in their life and at their death yet now their Memory is honourable Use Vse See here Comfort to the godly against all Reproaches which they suffer in life or death Mark 6. 30 c. And the Apostles gathered themselves c. Sept. 23. 1621. OF the three first general parts of this Chapter you have heard 1. Of our Saviour's coming and preaching at Nazareth to his own Country-men and how they entertained him 2. Of his sending forth his twelve Apostles to preach and work Miracles 3. Of Herod's Opinion touching Christ thinking him to be John Baptist risen from death by occasion whereof you have also heard the whole History of the imprisoning and beheading of John Now we are come to the fourth principal part of the Chapter In which the Evangelist recordeth our Saviour's withdrawing himself with his Disciples into a desert place as also his preaching there and woking the great Miracle of feeding five thousand men with five Loaves and two Fishes Laid down from Ver. 30. unto Ver. 45. In all which Verses consider two things 1. Our Saviour going apart and taking his Disciples with him into the Desert Unto the thirty fourth Verse 2. What he did being there 1. He preached to the People Ver. 34. 2. He wrought the Miracle c. Ver. 35. Touching his departure or going apart 5. things are laid down 1. The occasion of it which was the Apostles assembling to Christ after their Return and relating to him their Labours in preaching and working Miracles Ver. 30. This was one special Occasion of our Saviour's going apart that so his Apostles being now wearied with their Ministeriall labours might have some rest 2. The Evangelist mentioneth our Saviour's calling of his Apostles apart with him into the Desert there to rest awhile 3. The Reason of his calling them into the Desert Because they had no leisure to eat their Meat by reason of the multitude of commers and goers Ver. 31. 4. Their departure together by Ship privately Ver. 32. 5. The Event which hapned thereupon The People seeing them depart and many knowing our Saviour they ran thither before out of all Cities to meet him and came together to him Ver. 33. To begin with the first thing The occasion of their going apart into the Desert which was the Apostles assembling and relating to him their pains in preaching and working Miracles Ver. 30. Where is mentioned 1. Their Assembling to him 2. The Report made to him of all their labours what they had done and taught The Apostles gathered themselves c. We heard before in this Chapter of his sending them forth to preach and of their Obedience in going forth and in preaching c. Now the Evangelist having digressed to set down Herod's Opinion of Christ and the History of John's beheading doth return again to speak of the Apostles and to shew what they did after their Return back from doing that Embassage about which their Master had sent them Being returned they gather all together unto Christ and relate to him what they had done and taught by his Command and Appointment They gathered together For before in their journey they were dispersed asunder being sent forth by two and two as we heard And told Him all things c. This they did not as if He were ignorant c. but to approve unto him their Diligence and Faithfulnesse in discharge of the Embassage on which he had sent them Therefore they come and give him an Accompt what they had done and it may be he had appointed them so to do Observ 1 Observ 1. Ministers ought so to carry themselves in
we see here So Chap. 1. Ver. 41. He was moved with compassion toward the Leper and Matth. 15. 32. Matth. 20. 34. Luke 19. 41. Hebr. 2. 17. He is said to be a mercifull High-Priest And as when he lived on Earth he was full of compassion and mercy so is he still especially toward his faithful Servants Vse 1 Use 1. Here is great Comfort to the Faithful in all necessities and miseries of Soul and Body which they suffer in this life Christ their Saviour hath a fellow-feeling with them after a sort in all their miseries and afflictions and is most ready to help comfort and deliver them In all their troubles he is troubled c. Therefore Act. 9. 4. he saith Saul Saul why persecutest thou Me Use 2 Use 2. This teacheth us and must move us after the Example of Christ to put on bowels of Mercy and Pity towards others that are in necessity and misery bodily or spiritual especially in their spirituall necessities Jude 22. ver Have compassion of some c. Col. 3. 12. Put on bowels of mercy c. See Chap. 1. Ver. 41. So much of the Affection of our Saviour towards the People Now follows the ground or cause of his compassion towards them Because they were as sheep having no Shepherd Observ 1 Observ 1. Hence gather that it is a great misery for People to be destitute of able faithful and conscionable Pastors and Teachers to feed them with spiritual food of the Word and Sacraments The case of such is to be pitied and lamented Matth. 4. 16. Such People are said to sit in darkness and in the region and shadow of Death See Ezek. 34. 5. Therefore also the want of faithful and able Pastors in the Church is in Scripture mentioned as a grievous Judgment Hos 3. 4. The Children of Israel shall abide many dayes without a Sacrifice and without an Ephod that is without Priests to offer Sacrifice for them and to instruct them in the Law And Chap. 9. 7. The dayes of Visitation are come c. The Prophet is a fool the Spiritual man is madd Rev. 2. 5. I will remove thy Candlestick See afterward upon Chap. 14. Ver. 27. Reason of this Doctrine why it is a misery for People to be without faithful Pastors Where such Pastors are wanting there the Ministry of the Word and Sacraments must needs be wanting and where this is wanting the ordinary means of Grace and Salvation is wanting and therefore such a People must needs be in a miserable case Prov. 26. Where Vision faileth the People perish Matth. 21. 43. The Ministry of the Word is called The Kingdom of God because it is the only ordinary means to bring men to his Kingdom therefore such as are without Ministers to preach the Word to them faithfully how shall they come to Gods Kingdom Eph. 4. 11. Christ hath ordained Pastors and Teachers for the building up of the Saints in Grace till they come to meet all together in God's heavenly Kingdom How shall they be thus built up that want such faithfull Pastors The Ministry of the Word and Sacraments is the spirituall Food of the People's Souls whereby they should be nourished to eternal life Therefore such Souls as want it are in danger to be starved Use 1 Use 1. See the blockish Ignorance and Security of such as want able and conscionable Pastors and yet feel not this want nor complain of it If they have one that doth but read Prayers to them c. they think they are well enough though he be either not able or not willing to open and apply the Scriptures to them nor to feed them in due manner with the spiritual food of the Word and Sacraments A sign they know not the necessity of a faithful Ministry nor what it is to want it If they should live where they could have no Provision for the body no meat or drink to sustain them no cloaths to cover them c. they would soon feel and complain of those wants but they can want food for their Souls and neither feel nor complain of it Though their Souls be in danger to be starved to death for want of spirituall Instruction c. But the less they feel this want and misery the more grievous and dangerous it is and the more pitifull is their Estate Use 2 Use 2. It should move us to pity and lament the case of such People as are destitute of able and conscionable Pastors to feed their Souls We pity such as being hungry or thirsty want Meat and Drink to satisfy them and such as being sick want a Physitian or Physick to help them And shall we see and hear of a People wanting spiritual Food and Physick for their Souls and not be moved with compassion Let us not be so unmerciful to the Souls of others but be moved to pity their distressed case and to pray unto God to give them Pastors after his own heart to feed them c. Jer. 3. 15. Mat. 9. The Harvest is great and Labourers few Pray therefore to the Lord of the Harvest to send Labourers c. Especially such as are in place of Authority should have pity on such as are destitute of able and faithful Pastors and take order that they may be provided of such Use 1 Use 3. To stir up such to thankfulness unto God who live under the Ministry of able and conscionable Pastors which feed them in season and out of season with wholsom Food of the Word and Sacraments Great is the happiness of such a People if they can see it and make use of this extraordinary favour of God If it be a miserable and pitiful estate for People to want a faithful Pastor then it must needs be a great Priviledge for a People to live under such a Pastor Matth. 11. Capernaum is said to be lifted up to Heaven because it enjoyed the Ministry of Christ And yet let none think themselves happy in this only that they live under good Pastors unless they be careful to profit by their Ministry yea their case is so much the worse as appears in those Cities of Corazin Bethsaida Capernaum c. Matth. 11. Observ 2 Observ 2. Further we learn here that idle negligent and unfaithful Pastors are no Pastors before God and in the account of Christ Therefore though the Jewes had many Teachers in his time as Scribes Pharisees c. yet he accounts the People as Sheep without a Shepherd Though before men such may go for Pastors or Ministers in the Church because they have an outward Calling by men yet in God's account they are but as dumb Doggs Isa 56. and Idol-shepherds Zach. 11. 17. yea as ravening Wolves which devour the Flock in stead of feeding it Act. 20. 29. Use Vse See by this what to think of all the rabble of Popish Cardinals Bishops Priests Monks yea of the Pope himself These stand in the rooms and places of Pastors and Teachers in that
as may for the present be well spared and whereof there is no present use we should preserve them in store for time to come Use 1 Vse 1. This reproveth the prodigal lavishness of many who care not how they waste and superfluously mispend the gifts of God serving for maintenance of this life How many Gluttons and Drunkards have we in our times whose God is their Belly whose glory is their shame as the Apostle speaks of them who stick not to powre Meat and Drink into their bodies when they have enough and sometimes too much already eating and drinking so long till they are ready to vomit up their Morsels and their Drink again in most brutish manner What is this but prodigal wasting the good gifts and Creatures of God which might at such times much better be spared What a fearful reckoning have such to give up to God for this abuse and wasting his gifts Let them even tremble to think of it How far are they from the practice of Christ who would not have so much as the broken pieces of Bread and Fish to be lost or perish What will they answer to Christ at the day of Judgment for abusing and wasting so much Meat and Drink by Gluttony and Drunkenness Well let them in time repent of this grievous sin c. Others there are also here reproved who if they have enough means for present to maintain them Meat and Drink enough Apparel enough c. never regard or care to save or store up any thing for time to come though they might do it never so well and conveniently Though they have superfluity and more than enough for the present yet they will save nothing for hereafter but spend and waste their Meat Drink Apparel Mony c. in lavish manner they care not how Such prodigal wasting besides that it is offensive to God is also a means to bring many that have good Estates in the World to beggery and want and so to great misery Quest Quest May we not do with our own as we list Answ Answ In no wise God hath made us Stewards not absolute Lords of his Blessings that we should use and employ them to his Glory and to the good and relief of others and to the necessary maintenance of our selves and those that depend on us Therefore what we can well spare for the present from necessary uses we are not carelesly and prodigally to waste it but to save and preserve it for time to come partly for the benefit of our selves and such as belong to us and partly for other charitable uses as for the relief of the poor c. Vse 2 Use 2. If we ought to be frugal in temporal things of this life in saving such things as may for the present be spared and not suffering them to be lost c. then much more ought we to be frugal and thrifty in spiritual things being careful to make good use of all the spiritual means of Salvation as the Ministry of the Word and Sacraments reading of the Scriptures and other good books Conference c. We should beware of losing or mispending any of these means of our spiritual Nourishment and be careful to make use of them all as occasion is offered yea even of the meanest of them We should nor willingly lose no not the Fragments that is we should not contemn or neglect the weakest means of our spiritual life when we may have and enjoy them As bodily Wealth saies Chrysostom is encreased by not neglecting the smallest gains so spiritual c. Serm. 2. ad Theod. lapsum It followeth And they that had eaten c. The Evangelist here mentioneth expresly the number of the men which were fed besides Women and Children which no doubt were also a great number thereby to set out the greatness of the Miracle This will appear by comparing the great number of People fed with the small number and quantity of Loaves and Fishes with which they were fed The People were 5000 besides Women and Children The Loaves but 5 and the Fishes but 2 and those but small Now suppose one of the five Loaves to be divided among 1000 persons how small a portion think we would arise for every one Suppose also one little Fish to be divided among 2500 men how small a Portion would be for every one And then how should the Women and Children also be fed 2 King 4. it is recorded as a great Miracle for Elisha to feed an hundred men with twenty Loaves and a few ears of Corn. How much greater Miracle was this of our Saviour Christ to feed 5000 men besides Women and Children with five Loavs and two Fishes The Greatness of this Miracle may further appear by two special Effects of it in the People which are mentioned Joh. 6. 14 15. The first was that hereupon the Jewes concluded certainly that he was the Messiah promised and foretold by the Prophets The second was that upon sight of this Miracle they would have come and taken him by force to make him their King if he had not prevented them by going apart into a Mountain Observ Observ This Miracle being so great and wonderful doth the more plainly set out and manifest to us the divine Power of Christ proving him to be the Son of God and the true Messiah or Saviour of the World And so it serves in special manner to establish and strengthen our Faith to believe in him and to trust perfectly on him as a most powerful and all-sufficient Saviour able perfectly to save all that come unto him and lay hold on him by Faith But of this before Hitherto of the literal sense of this Miracle wrought by Christ Now to speak somewhat in brief touching the mystical or allegorical sense which may be gathered from it We must know therefore that our Saviour by this miraculous feeding of the bodies of so many thousands with corporal Food did testify and shew himself to be that Person who only is able to feed the Souls of men with spiritual Food unto eternal Life For the same divine Power is manifested in both these viz. In feeding the bodies of men miraculously and in feeding their Souls spiritually unto Life eternal Observ Observ Here then we are taught that Christ Jesus the Son of God alone is the spiritual Pastor and Feeder of men's Souls with that spiritual Food which must nourish them to eternal Life 1 Pet. 2. 25. he is called the Shepherd or Pastor of our Souls Joh. 6. 27. Labour not for Meat which perisheth but for that which endureth to everlasting Life which the Son of Man shall give unto you c. Therefore also in the same Chapter he siath that He is the true Bread of Life coming down from Heaven and giving life to the World Ver. 33. And Ver. 35. he saith that he which cometh to him shall not hunger c. This was testified by the Manna c. Quest Quest How doth
Christ feed the Souls of men spiritually unto Life eternal Answ Answ 1. By the merit of his Death and Sufferings indured for us in his humane Nature whereby he hath purchased both the spiritual Life of Grace and also that eternal Life of Glory for the Elect. Joh. 6. 51. The Bread that I will give is my Flesh that is my whole humane Nature Soul and Body which I will give for the life of the World And Ver. 55. My Flesh is Meat indeed and my Blood is Drink indeed Hereof the Sacrament of the Lord's Supper is a Pledge and Seal to the faithful 2. By the Power and Efficacy of his Divine Spirit working in them all spirituall and saving Graces as Faith Repentance c. which Graces are in Scripture compared unto Meâ—t and Drink as Joh. 6. 27. Labour for Meat which perisheth not c. And Joh. 4. 10. our Saviour tells the Woman of Samaria that he was able to give her living Water that is the saving gifts of his Spirit c. So Isa 55. 1. Hoe every one that thirsteth c. 3. By the outward Ministry of the Word and Sacraments which are the ordinary means of our spirituall Nourishment being ordained of Christ to this end to work and encrease Grace in us and so to feed and nourish us to eternal life In which respect the Word and Sacraments of Christ are resembled unto bodily Food as 1 Pet. 2. 2. Desire the sincere Milk of the Word c. And 1 Cor. 10. 3. The Sacraments of the Israelites are called their spiritual Meat and Drink Obj Obâ—ect Ministers of the Word are in this sense Pastors and Feeders of mens Souls with the Word and Sacraments Answ Answ They have only a ministerial Power to distribute these means of spiritual Nourishment but Christ alone is able to make them effectual to nourish spiritually c. Vse 1. See then the miserable condition of all that are without Christ having no Union with him by Faith such cannot be spiritually fed by him unto eternal Life Faith being the only means by which we receive spiritual Nourishment from Christ therefore miserable is the case of all Unbelievers Being destitute of Faith they are destitute of Christ and being destitute of him they are destitute of all spirituall Nourishment whereby their Souls should be fed to everlasting life therefore their Souls must needs be famished unto everlasting Death if they continue in that case living and dying without Faith in Christ c. Though they have never so much Provision of Meat for the Body yet if Souls be not fed c. Use 2 Use 2. See where to seek spiritual Food and Nourishment of our Souls Seek it in Christ and from him He only is the Bread of Life He only can give us the Meat which perisheth not and those living waters of saving Grace which shall never be dried up in us Labour therefore truly to hunger and thirst after this spiritual Food and seek to Christ to be fed of him with it Pray unto him daily to feed our Souls Say unto him as the Jews did Joh. 6. 34. Lord evermore give us this Bread Desire him to give us Faith whereby to feed on him that is on the merit and efficacy of his Death c. unto eternal life Pray him also to work in us all other saving Graces c. Neither must we only desire and pray him thus to feed us spiritually but we must withal willingly submit our selves to be fed of him resorting duly to the outward means of our spiritual Nourishment as the Ministry of the Word and Sacraments To come to these is to come to Christ's Table yea to be fed by him at his own Table And what a Priviledge is this How great a favour do we count it if a great man invite us to his own Table Behold Christ Jesus the Son of God inviteth thee to his Table to be spiritually fed by his Word and Sacraments and wilt thou not come cheerfully Take heed thou refuse not lest for this contempt he do for ever barr thee from tasting of the spirituall and heavenly dainties which he hath prepared as he did those that refused to come being invited to his great Supper Luke 14. Mark 6. 45 c. to 53. And straightway he constrained his Disciples to go into the Ship and to go over to the othe Nov. 18. 1621. side before unto Bethsaida c. THe Evangelist having from the 35. ver hitherto laid down the History of that great Miracle of Christ which he wrought in the Wilderness of Bethsaida in feeding 5000 men beside Women and Children with five Barley-Loavs and two little Fishes Now in these Verses he layeth down two other Miracles of Christ which he wrought the night following upon the Sea of Galilee which two Miracles he wrought together about the same time of the night one immediately after the other The one of these Miracles was His walking upon the Sea to his Disciples as they were rowing in a ship upon the waters and were greatly troubled in rowing by reason of a tempestuous wind which arose against them The other Miracle which immediately followed the former was his stilling or appeasing that tempest of Wind suddenly so soon as he was come up into the Ship to them And the History of these two Miracles is the fifth generall part of this Chapter In the History of these Miracles consider 1. The Antecedents going before them Ver. 45 46. 2. The speciall occasions of them set down Ver. 47 48. 3. The Miracles themselves Ver. 48 51. 4. The Effects and Consequents Ver. 49 50 51 52. Touching the Antecedents they are three 1. Our Saviour's forcing his Disciples to take Ship and to go over the Sea of Galilee before him to Bethsaida 2. His dismissing of the People 3. His withdrawing himself into a Mountain to pray And straightway That is immediately after he had wrought the former Miracle of the Loaves and Fishes He caused his Disciples c. The words are better translated thus He constrained or forced his Disciples to get into the Ship And yet though unwilling at first they do at length obey Christ c. This shews that they were unwilling to part with Christ and to passe over the Sea without him And to go before to the other side Not directly crossing over the main Sea of Galilee but only an Arm of it See before Ver. 31. 32. Vnto Bethsaida This was one of the chief Cities of Galilee called the City of Andrew and Peter Joh. 1. 44. of which City also Philip is there said to have bin In which City Christ wrought many Miracles as may be gathered from Matth. 11. 21. See Mark 8. 22. Object Object Joh. 6. 17. Towards Capernaum Answ Answ Bethsaida was in their way to Capernaum so they came first to it and then to Capernaum In the words consider two things 1. Christ's dismissing his Disciples to Bethsaida 2. The manner by
Now all these things happened to them for our examples and are written for our admonition upon whom the ends of the World are come See Hos 8. 12. As the antient Satutes of the Land which are yet in force did not onely bind those in whose time they were inacted but us c. Use 1 Vse 1. To confute the Anabaptists who reject the Books of the Old Testament as if they concerned not us in these Times contrary to the expresse testimonies of Scriptures before alledged and contrary to that 2 Tim. 3. 16. All Scripture c. Use 2 Vse 2. See how needfull for Christians in all Ages and for Us in these Times to be well acquainted with the Doctrine of the Word of God and to have it dwell in us richly in all Wisdom c. Col. 3. 16. Seeing it doth as neerly concern us to know believe and practise this Doctrine as it did those which lived at the very time when it was first Preached and Written Here then we must be stirred up to the diligent use of all good meanâ— whereby we may come to be grounded in sound knowledge of the Scriptures especially to attend diligently on the publick Ministery and to joyn therewith private searching of the Scriptures c. Hearing and reading of the Word is as necessary for us now in these Times as ever it was for any that have lived before us since the Scriptures were first written and the Doctrine of it now as neerly concerns us to know believe and practise as it did them Let none be so ignorant or profane as to think that the Precepts Examples Reproofs c. recorded in Scripture do not concern them because written so long ago By these thou must one Day be Judged as well as they Use 3 Use 3. This must teach us in hearing the Word Preached to apply all that is taught unto our selves every Instruction Exhortation Precept Reproof Threatning Promise c. labouring to make some use of all to our own Souls for the beating down of sin in us and the building up of us in Grace towards God's heavenly Kingdom remembring that every Text and Portion of Scripture handled doth neerly concern us as well as those in whose time it was written So also in reading or hearing the Word read we are to apply and make use of all that is read to further us in sound knowledge and Christian practises remembring that all Scripture is profitable and necessary as well for us now as in former times and that whatsoever is written aforetime is written for our Learning c. So much of the manner of alledging this testimony of the Prophet Esay against the Scribes and Pharisees Now follows the matter or substance of the Testimony which contains a sharp censure or reproof of the Jewes in the Prophet's time and of these Scribes and Pharisees in our Saviour's time for two speciall sinnes 1. Hypocrisie in that they made great shew of outward worship but no conscience of inward They honoured God with their Lips when their Heart was far from Him 2. Superstition and Will-worship in that they taught for Doctrines the Commandements of Men where also this their Superstitious Will-worship is further set out by the adjunct or property of it in that they are said To worship God in vain This People This is literally to be understood of those antient Jews which lived in the Prophet Esay's time but prophetically and by way of application it is to be referred also unto these Hypocriticall Pharisees and Scribes which our Saviour here taxeth Honoureth me That is serveth and worshippeth me The effect put for the cause because such as serve God aright do thereby honour Him he accepting that service as an honour done unto Him Yet here we must not understand any true and upright serving or honouring of God but such as was in shew and appearance onely q. d. This People seemeth to honour me or maketh great shew c. With Lips That is with the body and outward Man It is spoken by the figure Synechdoche whereby a part is put for the whole the Lips named for all parts of the Body with which Service is outwardly performed unto God the reason is because the principall parts of outward worship are performed with the Mouth and Lips Quest Quest Doth the Prophet here condemn the outward serving of God with the Body Answ Answ Not simply or absolutely for God requireth that as well as inward worship but so far forth only as this externall worship was severed from the internall of the heart as the words following shew But their Heart is far c. Isa 29. 13. The words are these They have removed their Hearts far from me But there is no difference in the sense onely St. Mark alledgeth them somewhat more briefly than they are found in the Prophet Now by Heart understand the Inner-man which is sometime called the Soul and Spirit comprehending all the faculties and powers thereof as the Understanding Will Affections c. 1 Pet. 3. 4. called the hidden man of the heart Is far from me That is from yielding any true honour service or obedience unto me So much of the sense of the words Doctr. Doctr. Hence we may learn this Point of Instruction That it is the property of Hypocrites to make great shew of honouring God by outward service of the Body when in the mean time they are not carefull to give him the inward worship of their Hearts and Souls They draw near to God with the outward man but their inner-man is far estranged from Him Thus it was with the Hypocriticall Jews in the Prophet Esay's time as he justly complained So Ezek. 33. 31. they were forward to come and sit before the Prophet and to hear him with outward ears but their hearts went after covetousness So the Scribes and Pharisees in our Saviour's time were forward in outward Duties of Religion and of God's worship as Prayer Fasting outward sanctification of the Sabbath c. but their hearts were far estranged from God and were not upright before him in performance of those Duties therefore our Saviour here reproveth this their Hypocriticall serving of God by this testimony of the Prophet Esay Matth. 23. 27. Woe to you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear beautifull outward but are within full of dead mens bones and all uncleanness Even so ye also c. Luke 18. That proud Pharisee which went up to the Temple to pray was forward in the outward worship of God honouring God with his Lips by Prayer and Thanksgiving but his Heart was far from God being carryed away with pride and self-conceipt of his own Righteousnesse and therefore he was not justified before God Cain offered Sacrifice but not his Heart to God Judas drew neer to God in outward Duties of his worship as in Preaching Prayer hearing Christ and joyning with him at the eating of the Passover but his
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
Ver. 20 c. Touching the first our Saviour doth first propound and lay down the Matter or Doctrine it self in the end of the 18th verse 2. The proof and confirmation of it Ver. 19. Whatsoever from without entreth c. This is to be understood of Meats and Drinks which being from without a man are said to enter into him when he doth by eating and drinking receive them into his mouth and stomack for the nourishment of his Body That this is the sense of the words doth plainly appear by the words following in the next Verse as also by the scope of our Saviour which is to confute the grosse error of the Scribes and Pharisees who taught that eating with unwashen hands doth defile a man before God because the hands being unclean or not duly washed did as they thought make the Meat which they did eat unclean and that being unclean did pollute the person and make him unholy before God Contrary to this our Saviour affirmeth That whatsoever Meat enters into a man's body it cannot defile him that is make him spiritually unclean or loathsome before God There is a twofold uncleanness 1. Outward and Bodily 2. Inward and Spirituall of the Soul caused onely by sin here spoken of Quest 1 Quest 1. How doth our Saviour affirm this seeing some kinds of Meat were forbidden by the Ceremonial Law which was yet in use being not abrogated till the Death of Christ See Levit. 11. Now to eat such meats forbidden was a sin Ergo c. Answ Answ 1. Some think that our Saviour here speaketh onely of such Meats as were permitted by the Ceremoniall Law 2. But the words may be understood of all Meats which are now lawfull and fit to be eaten For howsoever some were then forbidden yet this made them not all unclean in their own Nature but onely in respect of the prohibition laid upon him Quest 2 Quest 2. Some eat and drink excessively unto Gluttony and Drunkennesse Are not such defiled by the Meat and Drink which entereth into their Bodies Answ Answ Not simply by the Meats or Drinks considered in their own nature but by the abuse of them unto such sins c. Doctr. Doctr. Here then we are taught That Meats and Drinks received and taken into the Body do not of themselves pollute those before God who receive and use them they do not of themselves make the person which useth them Spiritually unclean unholy or sinfull before God I say of themselves in respect of their own nature or in respect of the simple and naked use of them though otherwise in respect of the abuse of them unto sin as hath been said they may be said to pollute such as so abuse them As 1. When they are abused to excesse in Gluttony c. or to make us unfit for good Duties 2. When used unseasonably when God calls to Fasting Isa 22. 3. With Scandall of the Weak 1 Cor. 8. Reason Reason All Meats and Drinks are of themselves pure and clean in the sight of God being well and lawfully used Rom. 14. 14. I know and am perswaded that there is nothing unclean of it self c. 1 Tim. 4. 4. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving Tit. 1. 15. To the pure all things are pure 1 Cor. 10. 25. Whatsoever is sold in the Shambles eat c. Object Object Acts 15. 20. The Apostles determined that the Christian Gentiles should abstain from things strangled and from Blood Answ Answ This was not a perpetuall Ordinance to continue for ever but onely for a time neither did they forbid the eating of Blood and things strangled simply as unclean before God of themselves but onely in respect of the offence which the weak Jews being then newly converted to Christianity were like to take at the Gentiles if they should have eaten such things as had been formerly forbidden to the Jews by the Ceremoniall Law Vse 1 Use 1. This manifestly overthroweth the Popish Doctrine and practise of abstaining from some kinds of Meat as Flesh c. at some set times holding it a sin before God to eat or taste such Meats at such times as if in themselves they were unholy and unclean and did defile the conscience before God This is a Pharisaicall Doctrine directly contrary to the Doctrine of Christ in this place Contrary also to that Acts 10. 15. yea it is a Doctrine of Devils 1 Tim. 4. 1 3. Object Object They say they do not hold any Meats unclean of themselves as the Manichees did but onely in respect of the Churches prohibition c. Answ Answ 1. The like may be said for the Jewish opinion of unclean Meats For it is most likely That they did not judge the Meats forbidden in the Law to be simply unclean of their own nature but onely in respect of the prohibition of the Law c. 2. Let them shew what Authority the Church hath from the Word of God simply to forbid the eating of certain kinds of Meat at certain times as evil and sinfull before God Quest Quest Hath not the Christian Magistrate Power to restrain the eating of Flesh on certain Dayes Answ Answ Yes for a civil end and respect tending to the good of the Common-wealth as for the maintenance of the breed of Cattell and of the Fisherman's Trade c. but not for any Religious end or respect as if Flesh were at any time unclean or unlawful before God to be eaten Use 2 Use 2. If the bare use of Meats and Drinks do not make the person unclean before God then on the contrary the forbearing or abstinence either from all Meat and Drink for a time or from some kind of Meat or Drink doth not make any more holy before God 1 Cor. 8. 8. Meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse Rom. 14. 17. The Kingdom of God is not Meat or Drink c. See then by this That the outward exercise of Fasting though it be an excellent religious Work and Duty and of great necessity to be used in some extraordinary Cases yet the outward abstinence of it self alone doth not commend the person to God but only so far forth as it is holily and conscionably used in due manner and to the true and right end c. The Pharisees fasted yet never the holier before God c. Use 3 Vse 3. If Meats and Drinks which are from without and enter into man's body do not defile him before God then by the same reason no other outward thing being in it self lawfull or indifferent can defile such as use the same not Apparrel not lawful Recreation not Physick c. Therefore we may lawfully use all these in due time and place moderately and without offence of the weak neither are we rashly to censure others for the use of such outward indifferent things or judge
sin we may so judge of their practise as there is apparant cause So much of the place whither the Meat which is eaten goeth not viz. That it entreth not into the Heart Now to speak of the place whither it goeth 1. Into the Belly Which is as we know that part of the Body which contains the Bowels and Entralls of Man which are the Receptacles or Vessels receiving the gross superfluous and impure part of Meats which being there turned into Excrements are from thence purged into the Draught Observ 1 Observ 1. The wisdom of God shewed in the frame of Man's Body ordaining every part for necessary ends and uses as the Belly to receive the Meats which are eaten and to purge away the superfluities of them into the Draught 1 Cor. 6. 13. Meats for the Belly and the Belly for Meats There is not the meanest or basest part of the Body but is created for necessary use and such as tends to the good of the whole 1 Cor. 12. 21. The Eye cannot say to the Hand I have no need of thee nor again the Head to the Feet c. Nay much more those members which seem more feeble are necessary c. Use 1 Vse 1. Admire and magnifie this wisdom of God shewed in the very naturall frame of our Bodies and in the necessary ends and uses for which every part and member serveth Vse 2 Use 2. See how it should be in the body of the Church there should be no unprofitable Member but even the meanest should so live as to further the good of the whole See 1 Cor. 12. 25. Observ 2 Observ 2. See here that howsoever the Belly serveth for necessary use in Man's body yet it is for such use as is base and vile in comparison of most of the other parts of the body for the Belly is as it were the Sink of the body which receiveth the impure and gross superfluities of our Meat and turneth that to Excrements and so purgeth them away into the draught Therefore in this respect it is one of the basest and most contemptible parts of the body which I note to shew the vile and base sin of such as serve their own bellies as all intemperate Gluttons and Drunkards do whose chief care and study is to please and satisfy their bellies with Meats and Drinks and for this end will spare no time cost or pains Phil. 3. 19. Whose End is Damnation whose God is their Belly c. See also Rom. 16. 18. These serve and worship as their God one of the basest and vilest parts of their own bodies as if they were born for no other end but to eat and drink c. which is a most brutish kind of life Use Use Learn to detest such swinish Intemperance Gluttony Drunkenness Remember how base a thing it is to serve the belly and to make it our God which of it self is the sink and puddle of the whole body c. It was a base kind of Idolatry in the Aegyptians to worship brute Beasts as Oxen Goats Crocodiles yea Cats and Doggs as it is reported of them by learned Writers So for a man to make his Belly his God c. So much of the first and immediate place within the body whither the Meat which is eaten goeth viz. To the belly Now to speak somewhat also of the more remote place without the body to which the Meat goeth From the belly into the draught Observ Observ See here the end and issue of all Meats and Drinks received into the body As they pass to the Belly first so they stay not there but are from thence expelled into the Draught or place of Excrements This is the end and issue of all Meats and Drinks though never so delicate and costly c. yet they come to the Belly and from thence are sent out into the Draught though not the whole substance of Meats and Drinks for some part turns to Nourishment and is united with the Substance of the whole body yet a great part of all Meats and Drinks have this end Joh. 6. 27. Meat that perisheth Vse 1 Use 1. This discovers the folly of Papists putting Holiness in some kind of Meats above other as in Fish above Flesh and putting difference in Meats in regard of Religion and Holiness as if one kind were more holy than another whereas all Meats though never so different in kind or nature when they enter into the body yet in their issue go to the same place even to the Draught Vse 2 Use 2. See also how foolish and base a thing it is for any to set their heart upon Meats and Drinks taking thought what to eat what to drink c. Mat. 6. making this their chief care or one of the chiefest how to please and content their intemperate appetites with delicate Fare costly Wine c. All which though not wholly yet in a great part must go out into the Draught and Dunghill Let this move us to moderate our selves in the use of Meats and Drinks putting the Knife to our throat c. as Solomon adviseth Prov. 23. 2. and take heed of setting our heart upon such perishing things Though we may use them as good Creatures of God in themselves for our Nourishment and moderate refreshing yet if we consider the base and loathsom end and issue of them as they come from our bodies how great madness is it to be in love with them c. It followeth Purging all Meats In the original Text this is directly spoken of the Meat it self which entreth into the body but it is to be understood with relation to the passage or conveyance of Meat out of the Belly into the Draught and so the sense is that this is a means serving to purge the Meats themselves and consequently the body also into which they are received from that impure and gross part of them which is turned into Corruption and Excrements that so this foul Corruption may not be a burden or annoyance to the whole body Observ Observ See here the natural Impurity and Uncleanness of our bodies being not onely impure in themselves but also turning part of the Meat we eat into Corruption and filthiness which must be purged into the Draught or else the health and life of the body cannot be maintained The cause of this natural Uncleanness of Man's body is Sin the Corruption whereof being in every one by Nature is such and so foul that it doth pollute and infect not onely the Soul but the Body as we shall see afterward more plainly For before that sin entred into the World by Adam's Fall there was no such foulness or corruption in Man's body c. Vse 1 Vse 1. This may teach us how unfit it is to pamper and make too much of our bodies being so impure and loathsom within as they are turning the very Meat we eat into filthiness and corruption c. Vse 2 Use 2. This should pull down all
Pride conceived in respect of the natural feature comliness or complexion of the body Think what a foul Sink of Corruption is in our bodies naturally which must be purged daily It were enough to humble us if we consider that our bodies are but dust and earth but this is more that they are foul and filthy earth See Judg. 3. 22. Use 3 Vse 3. See how willing we should be when God calleth us to death to lay down and put off this corrupt and foul carcase of ours that it may return to the Earth ◠and withal what cause we have to long for the general Resurrection in which our vile bodies shall be changed and made like to the glorious body of Christ Phil. 3. 21. Mark 7. 20 c. And He said That which cometh out of the Man that defileth the Man May 5. 1622. IN the two former Verses our Saviour shewed what is not the cause of spirituall Uncleannesse before God Not the Meat which entreth into Man's Body which He also confirmeth by a Reason taken from the place whither Meat eaten goeth Not to the Heart but to the Belly and so into the Draught c. Now from the 20th Verse unto the 24th he sheweth what is the true cause of spiritual Pollution what it is that maketh a man Unclean before God namely that which cometh out of a man even the sin that cometh from the heart This Point of Doctrine our Saviour teacheth his Disciples here And 1. He doth propound it briefly and generally Ver. 20. 2. He doth more largely and particularly open and unfold the same Ver. 21 c. That which cometh out of the Man that is The Sin or Sins which come from within a Man that is from the Heart or inner Man taking their beginning there and from thence flowing forth and spreading to the outward Man and to the outward Conversation That this is the sense of the words appeareth plainly by the words following in the next Verse where it is said that From within out of the Heart proceed evill thoughts c. Defileth the Man that is Maketh the Person spiritually unclean foul and loathsom in the sight of God See before Ver. 18. Observ 1 Observ 1. That sin is the true cause of all spiritual Uncleanness of the Person before God This is it that makes the whole Person both Soul and body foul and loathsom in God's accompt Hence it is so often called Filthiness as Prov. 30. 12. Ezek. 36. 25. 2 Cor. 7. 1. Jam. 1. 21. to shew that it is the onely cause of all spirituall foulnesse and filthinesse before God Hence also it is that the Wicked are in Scripture resembled to such things as are most foul and loathsom as to unclean Lepers to the Black-Moor Jer. 13. 23. to filthy Swine to Doggs c. Zephan 3. 1. Wo to her that is to Jerusalem that is filthy and polluted c. Reasons Reasons 1. It is most opposite to the pure and holy Nature of God Psal 5. 4 5. Thou art not a God that hath pleasure in Wickedness c. Thou hatest all Workers of Iniquity Hab. 1. 13. Thou art of purer Eyes than to behold evill and canst not look on Iniquity c. 2. It makes men like unto the Devil that foul and unclean Spirit as he is called in Scripture causing them to bear his Image Therefore Judas is called a Devill Joh. 6. 70. As God's Image stands in Holinesse and Righteousnesse so the Devill 's in Sin and Wickednesse Now that which makes a man most unlike God and most like to Satan must needs make him foul and loathsom before God 3. It makes the best Actions and Duties performed by such as live in sin to be abhorred of God See Isa 1. 13 14 15. Note that when we say Sin makes the Person unclean before God this is to be understood of sin in its own nature as a breach of God's Law and so far as it is lived and continued in without Repentance not as it comes to be repented of and so to be pardoned in Christ to some Persons for so it defiles not the Person but of it self it doth c. Use 1 Use 1. See how loathsom and detestable all sin should be unto us and how we should shun it as we do things most foul and loathsom yea much more than any other thing that is filthy and unclean there being nothing in the World so foul and filthy as sin is no Leprosy or other loathsom Disease of the Body no Dung or Filth of the Earth no venemous Creature no brute Beast so unclean and filthy as sin is in it self Other Uncleanness may defile the Body or make a Man loathsom to men but sin defileth Soul and Body and makes the whole Man odious and detestable before God Oh then how should we detest it Rom. 12. Abhorring evill c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell Ephes 5. 3. Let not Sin be once named among you c. Jude ver 23. Hate the Garment spotted by the Flesh Shun not onely manifest and gross sins but abhor all occasions of sin yea all appearance of evil c. Remember this when thou art tempted to sin how odious it is unto God how foul in his sight making thee more loathsom before Him than any outward filthiness can be to men and let this consideration keep thee from yielding to the temptation yea cause thee to abhor all motions of Sin c. Think how wary we use to be of defiling our bodies with outward uncleanness How do we shun the Infection of the Plague and other noisom Diseases How do we fly from Toads Snake◠and other foul and venemous Creatures yea in our Meats and Drinks how curious are we If but a little Uncleanness be in our Cups or Platters we are ready to loath our Meat c. And shall we not much more loath and abhor sin and fly from the Infection of it What folly and madness is this to be so wary of defiling our Bodies yea our Garments with a little spot and in the mean time to make nothing of tumbling our Souls in the mire of filthy sins What folly is it to fly the sting or venome of a Toad or Snake which can infect and sting onely the body and not to shun Sin which will poyson the Soul and leave a venemous sting in the Conscience Oh be not thus foolish but learn above all venemous noisome and filthy things to abhor and shun Sin And pray for a Heart to loath and detest it The rather because the true hatred of Sin as it is offensive and odious to God is a speciall Mark and Evidence of a sanctified Heart Vse 2 Use 2. See the wretched and fearful condition of all wicked ones which love and delight in Sin committing it even with greediness and drinking Iniquity like Water as it is said in the book of Job like Swine loving and delighting
in the mire c. These are odious and loathsome unto God Psal 5. God hateth all workers of Iniquity Yea he abhorreth all Duties and Services performed by them though never so good in themselves Prov. 15. 8. The Sacrifice of the Wicked is abomination to the Lord So their Prayers c. And what a misery is this to live in such an estate wherein not onely their Persons but also their best Works are odious unto God Indeed they sometimes promise themselves the love and favour of God but herein they delude their own Souls for so long as they live in Sin his Soul abhorreth them and all their Services No outward filthiness is so loathsome and odious to us as the Wicked are unto God Let them therefore fear to continue in their sins and make haste out of them turning unto God by true Repentance while God calls them to it offering them Grace and Mercy c. Use 3 Vse 3. See the shameless wickedness of some who do not onely love and delight in their sins but even glory in them in their Swearing filthy Speech Drunkennesse Adultery c. Isa 3. 9. They declare their Sins as Sodom woe unto them c. This is to glory in their shame and in that which makes them most foul and odious before God which is a high degree of Sin and a sign of great and fearfull hardness of heart Let every one beware of it c. Vse 4 Use 4. See what we must do if we would be clean and pure in God's accompt that our persons may be accepted and all our Works and Services pleasing to him and that he may not loath us but take delight in us See that we be purged from the defilements of sin and that we know and feel our selves so to be Not perfectly purged from all corruption of Sin which is impossible in this Life But 1. Labour to be purged from the guilt of our Sins by the Blood of Christ which is that precious Fountain opened of God for sin and for uncleanness c. Zach. 13. 1. Labour by true Faith to apply to thy Conscience the merit of Christ's Sufferings c. 2. Labour also by true Repentance to purge our selves from the corruption of all known sins so as they may not raign in us Isa 1. 16. Wash you make you clean c. Jam. 4. 8. Cleanse your hands ye Sinners c. Such as were never yet washed by true Repentance let them forthwith set about this Work and such as have formerly repented yet must they daily purge themselves more and more from all filthynesse of the Flesh and Spirit 2 Cor. 7. As our Bodies and Garments gather filth daily and have need of often Washing So much more our Souls and Consciences c. Observ 2 Observ 2. That all sin cometh originally and first from the Heart and Inner-man there it first taketh root and thence it springeth and floweth forth to the outward Man and to the outward Life and Conversation So ver 21. it is said That out of the Heart proceed evil Thoughts Adulteries c. The Heart and Inner-man is the first seat and subject of Sin where it first takes place and sets footing as it were that is first tainted and defiled with the corruption of Sin and from thence it spreadeth to the outward man Gen. 6. 5. God saw that the wickednesse of man was great c. and that every imagination of the thoughts of his heart was onely evil continually Psal 14. 1. The Fool hath said in his heart there is no God they are corrupt they have done abominable works c. See also Matth. 12. 24. Jam. 3. 14. If ye have bitter envying and strife in your hearts glory not c. Josh 7. 21. Achan first coveted the wedge of Gold c. in his heart and then stole them away So Micah 2. 2. They covet Fields and take them by violence c. The sin of Judas began in his heart whither Satan entred and put into him the thought of betraying Christ Joh. 13. 2. So the sin of Ananias and Sapphira began at the heart Acts 5. 3. Why hath Satan filled thy heart c. See Prov. 6. 12 13 14. Jam. 1. 14. Every one is tempted when he is drawn away of his lust and entised Then when lust hath conceived c. The first conception of sin is in the heart Reason Reason There sin begins where the love of sin begins c. Use 1 Use 1. See how watchful we had need to be over our hearts looking narrowly to them that they be not entised or drawn away with love and delight in any sin Prov. 4. 23. Keep thy heart with all diligence c. Great need have we so do seeing it is the very fountain of all sins from whence they first begin to flow If Christians must watch over their whole man and over all their ways then much more over their hearts If David had need to pray Set a Watch O Lord before my mouth and keep the door of my Lips c. Psal 141. 3. How much more need have every one of us to pray thus Set a Watch O Lord before my heart and keep the door of it c. And as we are thus to pray unto God to keep the door of our Hearts so must we our selvs give all diligence to watch them and keep them constantly that sin enter not into them When a Town or City is besieged where is the Watch usually set but at the Gates of the City where the Enemy is most likely to assay to enter So we that are daily besieged of the Devil's temptations and of our own sinfull lusts which fight against our Souls Where should we keep our Watch especially but over our own Hearts See then that we do so indeed the rather because our Hearts are naturally so corrupt and deceiptfull so apt to be drawn away with the love of sin and to yield to Satan and to betray us into his hand we cannot therefore look too narrowly to them we cannot too often sift and try them how they stand affected Let us therefore do it daily If a man have a false and untrusty Servants which is apt to pilfer from him or to be negligent in his business or one that is fugitive and apt to run away rather then be kept to work How narrowly will he look to him and have an eye to him and call him to accompt every day So must we deal with our hearts which are unfaithfull false fugitive Servants to God and us apt to play false with us apt to be running away from God and from our Selves after a sort and to be gadding after the Devil and after Sin and after the Vanities of this World c. Nihil in nobis est corde fugacius quod à nobis taties recedit quoties per pravas cogitationes defluit Gregor de curâ Pastor pag. 141. Oh therefore have an eye to thy wandring fugitive
Sometimes to Comprehend generally in a large sense all Sins of the Flesh As Rom. 1. 29. and 1 Cor. 6. 18. 2. Sometimes it is put for the sin of Adultery properly so called that is for breach of Chastity by marryed Persons as Matth. 5. 32. Whosoever shall put away his Wife saving for the cause of Fornication c. 3. In a strict and most proper sense it is used to signify incontinency of single persons or unmarried Thus we are to take it whensoever we find it named with Adultery as in this place and elsewhere Remedies against this Sin 1. Generall against all Sins of the Flesh Vide suprà 2. Speciall against Fornication First Consider the greatness of the Sin for though this Sin be not so hainous as the former yet it is also a grievous Sin as may appear by these Reasons 1. It is a Sin directly against the Body as the Apostle saith 1 Cor. 6. 18. That is to say Such a Sin as doth not only bring guilt upon the Soul and Conscience and so lay open the person to the curse of God but it doth also after a speciall manner pollute and defile the Body In that by this Sin the Body is made not onely an Instrument of Sin as in many other Sins but also the immediate seat and subject of Sin c. Vide Bezam in locum Note that this is also true of Adultery c. 2. It pulls down heavy Judgments of God upon such as are guilty and do live in it both in this life and after this life Hebr. 13. 4. Whoremongers and Adulterers God will judge It is one of the Sins which shut men out of God's Kingdom 1 Cor. 6. 9. and Gal. 5. 19. compared with 21. See before what Judgments follow the Sin of Adultery the like do often follow this Sin of Fornication though not in like measure and degree because this Sin is not so hainous as that is 3. This Sin of it self is a great Judgment inflicted of God upon such as ate given up to it for it is often a punishment of other great Sins Hos 4. 13. Because of their Idolatry their Daughters should be given up to commit whoredome c. 4. This Sin bringeth guilt of Sin upon two persons at once and so indangereth both their Souls everlastingly without Repentance In which respect it is much more hainous and dangerous than those sins which are committed by one alone and hard to repent of c. The second peculiar and speciall remedy against Fornication is that which God himself hath provided and sanctified for such single persons as finding themselves called of God and fit to enter into that estate 1 Cor. 7. 2. To avoid Fornication let every man have his Wife c. The next Sin is Murthers This word is used in Scripture to signifie not only actuall killing or taking away man's Life but also all cruelty and hard dealing towards the persons of men and all means and occasions tendring to the hurt of men's persons or to the taking away of Life More particularly this Sin may be distinguished in respect of the persons against whom it is committed into two kinds The first is That which is committed against the persons of others The second is Against a man's own person Called Self-murder To speak something of both these Touching murder against others it is of two kinds The first is inward murther of the Heart The second is outward in the externall carriage and practise Of inward Murther there are especially four kinds or degrees 1. Rash anger Matth. 5. 22. Whosoever is angry with his Brother without cause c. 2. Hatred or malice which is a continued and inveterate anger 1 Joh. 3. 15. Whoso hateth his Brother is a Murtherer 3. Envy for this makes way often to actuall Murther therefore these two are joyned together Rom. 1. 29. Gal. 5. 21. 4. Desire of Revenge for a revengefull mind is a murdering mind c. Outward Murther way be committed three wayes especially 1. In using disdainfull or despitefull gestures towards others expressing the malice and despite of the heart against them Matth. 5. 22. Whosoever shall say to his Brother Racha c. It is a word of disdain uttered with scornfull Gesture as the Learned observe So Acts 7. 54. the Jews gnashed with their teeth against Stephen 2. In words by rayling reviling and bitter Speeches Prov. 12. 18. There is that speaketh words like the peircings of a Sword Matth. 5. 22. Whosoever shall say to his Brother Thou Fool c. Also by scoffing words as Ismael Michal and the Children mocking Elisha c. 3. In Action or Deed and that two wayes 1. By striking hurting or maiming the Body of another See Levit. 24. 19. 2. By actuall killing and taking away the Life of another and this is the highest degree of murther against others and a fearfull and grievous Sin yea a crying Sin calling to God and to the Magistrate under God for Vengeance being appointed by the Law of God to be punished with Death and that without taking any ransom or satisfaction See Gen. 9. 6. and Numb 35. 30. The second kind of murther is That which is committed against a man's own person And that two wayes 1. Directly by taking away his own Life as Saul Ahitophel and Judas did which is a more fearfull and dangerous sin than killing of another both in that it is more against the light of nature and also because such a one dying in Sin cuts himself from Repentance the remedy against Sin 2. Indirectly by taking any course or using any means whereby his own life is indirectly hurt or shortned as immoderate grief and care intemperance surfetting c. neglect of good Dyet and Physick c. Remedies against all kinds of murther and cruelty against others and our selves but especially against the highest degrees of it as actuall killing c. are these 1. Consider the hainousness of the Sin being most odious unto God and making the person guilty odious unto Him as appears in that our Saviour here reckons it among the Sins which defile the person c. So Psal 5. 6. He will abhorr the bloody man And it must need be so because it is a Sin so contrary to the Nature of God who is a God of mercy and such a Sin it is as makes a man like unto Satan Who is said to be a Murtherer from the beginning Joh. 8. 44. 2. Look at the grievous Judgments of God which follow this Sin In this Life Gods punisheth Murderers and cruell Persons usually with great hardness of heart till their consciences be awaked and then with as great horrour of Conscience as we see in Cain and in Judas who being but accessary to shedding of innocent Blood was by the terrour of his conscience driven also to murder himself Matth. 27. God doth also usually punish Murderers in their Bodies with untimely and violent Deaths a◠appears in Abimelech Judg. 9.
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
sufficient alone to work the Miracle Answ Answ He used these outward actions or gestures not as means for the effecting of the miraculous cure as if the healing vertue were in the Spittle for that was effected onely by his Word and Divine Power but as outward signs and testimonies or pledges of his Divine Power and gracious good Will to cure the deaf and dumb man and that for the helping and strengthning of the Faith of the Person that was to be cured and of those that brought him to Christ He put his fingers into the ears of the party to shew that he had power to restore unto him or to bestow on him the use of his Hearing and that it was his Will to do it So also he touched his tongue with Spittle to shew his Power and Will to bestow on him the free use of his Speech Now upon this place the Papists would ground one of their foolish Ceremonies used in administring â—he Sacrament of Baptism For from Christ's practice in spitting and touching the tongue of the deaf and dumb man they have drawn their Ceremony of touching the ears and nostrils of the party to be baptized with the Spittle of the Popish Priest which they do in imitation of Christ that as he in healing the body used Spittle so likewise the use of Spittle by the Priest may be a means to heal the Soul of the party baptized See the Rhemists on this place But here is no ground for this foolish absurd Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony of spittle extraordinarily in the working of a Miracle by his divine Power whereas they use it ordinarily in the Sacrament of Baptism 2. Christ used it onely as a signe of miraculous healing of the Body The Popish Priests use it as an effectual means of healing the Soul and as a means to conjure and cast out the Devil out of the party to be baptized for it is a part of their solemn Exorcisms used before Baptism 3. Christ used it to one that was of years they to Infants 4. He touched onely the Tongue of him that was half dumb whereas the Popish Priests use to touch the Ears and Nostrills c. But to leave them and to come to the Instructions from our selves Observ 1 Observ 1. See here how hard and slow we are by Nature to believe and apply to our selves the saving Power and Mercy of God and of Christ for the helping of our Bodies or for the curing and saving of our Souls else what need our Saviour to have used these Gestures Labour to see this our naturall unbelief c. Observ 2 Observ 2. See the great Goodness and Mercy of Christ toward such as are weak in Faith not onely bearing with their weakness and not rejecting them for it but also using the best means to help and strengthen their Faith and to cherish it in them Esay 42. 3. A bruised Reed shall he not break c. that is he shall not extinguish but cherish the least measure of true Faith and other sanctifying Graces in the Faithfull Thus he used means to help the weak Faith of Thomas the Apostle Joh. 20. 27. bidding him to behold his Hands and to put his own hands into Christ's side c. So Matth. 14. he helped and strengthened the weak Faith of Peter and the other Disciples being in danger of drowning on the Sea Hence it is That he hath ordained the Ministery of his Word and the use of the Sacraments for the helping and strengthening of such as are weak in Faith Use 1 Use 1. Comfort for such as do feel and complain of the weakness of their Faith and are truly grieved and humbled for it Let them not be discouraged Christ is so far from rejecting them or their Faith because of the weakness thereof that he is ready and willing by all means to help comfort and cherish it in them and to this end hath he appointed excellent means as the Ministery of the Word and Sacraments c. which if we conscionably use we shall find and feel them effectuall through the gracious working of his Spirit to help and strengthen our Faith Vse 2 Use 2. See what is fit to be done of all such as find and feel such weaknesse of Faith in themselves if they would have it confirmed in them seek unto Jesus Christ the Authour and Finisher of our Faith as he is called Hebr. 12. and pray unto Him to help and strengthen thy Faith to settle thy Heart more and more in a stedfast belief of God's Promises c. Use 3 Use 3. Let all Christians imitate Christ himself in being carefull by all good means to help and strengthen the weak Faith of the Brethren and Sisters in Christ by praying for them by comforting them out of the Word of God against their Sins and the Temptations of Satan by acquainting them with the infinite Mercy of God and with his most gracious Promises made to penitent Sinners c. Especially Ministers of the Word should do this Luke 22. 32. Peter being Converted must strengthen his Brethren in Faith Isa 35. 3. Strengthen the weak Hands and confirm the feeble Knees c. Herein follow Christ See Isa 50. 4. Rom. 14. 1. So much of the two first Actions or Gestures used by our Saviour in working this Miraculous Cure Now follow the other two viz. His looking up to Heaven and his sighing Touching the first His looking up to Heaven This Gesture is used 1. To shew and testifie from whence he received the divine Power and Gift of miraculous healing even from Heaven that is from God himself 2. To shew that he prayed unto God his heavenly Father for the benefit of this miraculous Cure to be bestowed on this man that he might have the use of his Hearing and of his Speech c. For although as he was God he was equal with God the Father and had this Power of working Miracles of himself and so had no need to pray to his Father for it yet as he was Man and as he was Mediatour he was Inferior to God the Father and so he received this Power and Gift of working Miracles from his Father and in this respect He now prayed unto God his Father that by his divine Power the benefit of this Miraculous Cure might be bestowed upon this party So at other times he used to pray unto God for Power and Assistance in the working of other Miracles as Joh. 11. 41. Observ 1 Observ 1. See what is to be done of us for the obtaining of any Blessing Spirituall and Temporall which we desire for our selves or others we are to look up to Heaven for it that is to seek unto God by prayer of Faith for it If Christ
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
good and shall have a happy and comfortable issue Then we shall be in some measure able to hold out in time of trial Hab. 2. The just live by Faith especially in time of trial and under the Crosse This is our Victory which makes us more than Conquerours c. By Faith the Saints have endured the greatest trials Heb. 11. 4. Daily pray unto God to fit and prepare us for the evil day and time of trial seeking to him for spiritual strength courage patience c. as Paul for the Colossians Chap. 1. v. 11. Observ 4 Observ 4. See here the Wisdom of our Saviour in dispensing the mysteries of Faith in that he doth herein apply himself to the ability and capacity of his Disciples not plainly telling them of his Passion and death which was yet a great Mystery to them and very hard to be conceived and believed until such time as he had first confirmed their Faith touching his Person that they might be the better able to hear of this strange and mystical Doctrine of his Death and Sufferings The like is noted of him before as we heard Chap. 4. 33. that He preached the Word to his Disciples as they were able to hear it This Wisdom of our Saviour is to be imitated of Ministers of the Word in their Teaching They are to apply themselves unto the ability and capacity of their Hearers both in the manner and matter of their Doctrine not teaching high and difficult mysteries of Faith at the first to such as by reason of their Ignorance and weakness of Judgment are uncapable of them but first labouring to inform their Minds and Judgments with easier and more plain Points of Faith that so they may afterward be more fit to hear and understand higher and harder Doctrines Thus Paul 1 Cor. 3. 2. I have fed you with Milk and not with strong Meat for hitherto ye were not able to bear it neither yet now are ye able So Hebr. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again the first principles and are become such as have need of Milk and not of strong Meat Mark 7. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of July 3. 1625. the Elders c. NOW followeth the Person whose Sufferings our Saviour here foretelleth viz. Himself described by this Title The Son of Man Touching which Title see before Chap. 2. 28. It is a title which our Saviour doth often give unto himself in the History of the Evangelists thereby to note out unto us his humane Nature and to distinguish it from his God-head Quest 1 Quest 1. How doth he call himself the Son of Man seeing he was not begotten of Man but conceived and born of a Virgin without the knowledge of a Man c Answ By Man we are to understand Mankind indefinitely and so this Word implyeth both Sexes as well the Woman as the Man And so Christ being conceived and born of a Woman though a Virgin and not knowing Man is neverthelesse truly called the Son of Man because he was conceived and born of Mankind that is of the Race and Stock of Adam Quest 2 Quest 2. Why doth our Saviour in this place call himself by this title implying his humane Nature Answ Answ To teach his Disciples that although he was indeed the Son of God as they had now newly confessed him to be yet he was not to suffer as he was God but as he was Man in his humane Nature Observ 1 Observ 1. The truth of Christ's Man-hood or humane Nature that as he is the true and eternal Son of God so also true and very Man partaker of the same Nature with us Called here the Son of Man to shew that he was conceived and born of Mankind that is of the Virgin Mary and consequently was true Man 1 Tim. 2. 5. He is called the man Christ Jesus Hebr. 2. 14. He took part of Flesh and Blood with the rest of the Children of God Quest 1 Quest 1. How did Christ being the Son of God become true Man Answ Answ By assuming or taking unto himself the Nature of Man and by uniting it with his God-head in one and the same Person Joh. 1. 14. Hebr. 2. 16. He took on him the Seed of Abraham Phil. 2. 7. He took upon him the form of a Servant and was made in likeness or habit of Men c. Touching Christ's Incarnation See Mr. Perkins on Gal. pag. 315. Here we are to note two things 1. That he took not a part but the whole Nature of Man that is a true humane Soul and Body together with all the essential properties and faculties of both 2. That he took not onely the substance of our Nature but also the infirmities thereof as to be Hungry Thirsty Weary to suffer pain grief of mind c. Yet not any sinful Infirmities but such onely as were meerly Natural or Consequents of man's Nature and not tainted with sin Quest 2 Quest 2. When did Christ the Son of God become Man Answ Answ When the Humane Nature was perfectly conceived in the Womb of the Virgin Mary Then began this great work of Christ's Incarnation Quest 3 Quest 3. Why was it needful that Christ should be true Man as well as God Answ Answ 1. That in man's Nature he might dye and suffer the Wrath of God and whole Curse due to our Sins which otherwise being God onely he could never have done Hebr. 2. 14. 2. Because it was requisite that God's Justice should be satisfied for Sin in the same Nature which had offended 3. It was fit that the Mediatour who was to reconcile God and Man should pertake in the Natures of both Parties to be reconciled Use 1 Use 1. To confute such as deny or any way corrupt this Doctrine touching the truth of Christ's humane Nature As 1. Those old Hereticks which opposed this Doctrine and troubled the Church with their Errours For Example Apollinaris who held that Christ took not the whole Nature of Man but a humane Body onely without a Soul and that the God-head was instead of a Soul to the Man-hood Also Eutyches who confounded the two Natures of Christ and their properties c. Also Apelles and the Manichees who denyed the truth of Christ's humane Body and held him to have an aerial or imaginary Body c. 2. All corrupt Teacherâ— of late Times and at this Day who by their Doctrine do any way oppose this Truth as the Papistâ— who by their Doctrine of the real presence of Christ's Body in the Sacraments do overthrow one of the properties of his humane Nature which is to be but in one place present at once So the Lutherans or Ubiquitaries teaching Christ's humane Nature to be in all places by vertue of the personal union c. Use 2 Use 2. See here in Christ a wonderful pattern of Humility even
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâ—k as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâ—series and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternâ—â— Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâ—â—nt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
Blood of Christ that is his bloody Death and Sufferings No laver to purge away the foulnesse of Sin but this blood of Christ which is that Fountain opened for Sin and Uncleannesse Zach. 13. 1. There was no Sacrifice sufficient to appease God's anger and to procure pardon of Sins and God's Favour but the Sacrifice of Christ offering himself to God in his Death and Sufferings This shews the hainousness of Sin how odious and offensive it is to God and how hard to be pardoned and taken away by forgivenesse and for the Sinner to be reconciled to God in that this could never have been done but by the bitter and grievous Sufferings of Christ Sin is easily and soon committed but not easily pardoned and the guilt and punishment taken away but with great difficulty No way in the World to effect it but the Sufferings of Christ the Son of God And he must not onely suffer some or few evils and punishments of Sin for us but many bitter and grievous things he must endure in his Body in his Soul in his good Name c. ut suprà dictum Think of thiâ— all such as make leight of Sin Prov. 14. 9. Fools make a mock at Sin And Prov. 10. 23. It is a sport to a Fool to do mischief Thus do many make but a sport of Swearing Lying filthy Speaking Drunkennesse Sabbath-breaking c. As if it were a leight matter to offend God and provoke his infinite Wrath against us or as if it were a small matter for which Christ the Son of God must Dye and Suffer so many and grievous things as we have heard To sport or dally with sin or to make leight of it what is it else but to vilify Christ's Sufferings and to trample under Feet his precious Blood If it be a small matter to commit sin then was it but a small matter for the Son of God to become Man and in our Nature to Dye and Suffer so great bodily Pains and Griefs so great Reproach and such bitter anguish of Soul arising from sense of God's Wrath. Then also was it a small matter for him to sweat drops of Blood and to cry out My God My God c. But if these were fearfull and grievous things which Christ suffered for Sin and if it were a great and wonderfull things that he who was the Son of God should suffer them then it is no small matter to commit sin but most hainous and grievous before God Take heed therefore of making leight thereof and learn to fear and tremble at the very motions of it arising in our Hearts c. Use 3 Use 3. Seeing Christ was to Suffer and did Suffer so many grievous things for our Sins This serveth to humble us with godly sorrow for our sins and to cause us to mourn and be grieved for the same as being the cause of Christ's Sufferings Have we not cause to mourn for that which was the cause of all those evils and miseries which he suffered for us Labour for this godly sorrow for oursins to have our Hearts broken and humbled with it and that by meditaâ—ion of Christ's bitter Passion which he was to endure and did indure for our sins Zach. 12. 10. It is said That when the Lord shall powre out on the House of David the Spirit of Grace and Supplications they shall look on him whom they have pierced and mourn for him as one mourneth for his onely son c. This Prophecy must be verified of us If we will approve our selves to be members of God's true Church and partakers of the Spirit of Grace promised to it then must we look at Christ whom we have pierced and wounded by our sins and be moved thereby to mourn for our sins with a great measure of godly sorrow yea to be in bitternesse c. To mourn as one mourneth for his onely Son Labour and pray unto God for this godly sorrow and conâ—â—ition of Heart for thy sins by which thou hast offended God let this sorrow exceed all other c. Consider often how many bitter things Christ Jesus thy Saviour was fain to Suffer for thy sins Look often at his bitter Passion by the Eye of Faith that it may break and melt thy Heart into tears of true Repentance Shall Christ Jesus the Son of God be taken and bound as a Malefactor Shall he be whipped buffetted spit upon mocked reviled nailed to the Crosse and suffer Death it self and all for thy sins and wilt not thou grieve for them Shall he sweat drops of Blood for thy sins and wilt not thou shed tears for them Shall they make his Soul heavy to Death and wilt not thou mourn and be in heavinesse for them If it be so it shews great hardnesse of Heart in thee Therefore pray against it and labour to have thy Heart softened with godly sorrow for thy sins by meditation of those many and grievous things which Christ suffered for them c. Use 4 Vse 4. To be matter of endlesse comfort to us against our sins and the fear of God's Wrath and Curse For seeing the end of Christ's Suffering was to satisfie God's Justice for our sins and so to free us from the guilt and punishment of them and consequently to bring us into God's favour Hence it follows That so many of us as are Believers in Christ are by the merit of his Sufferings delivered from the guilt and punishment of our Sins So as now there is no condemnation to us being in Christ Jesus c. Rom. 8. 1. Christ having once Suffered for our Sins the whole Wrath and Curse of God due to rhem there remains no more Curse or Punishment of sin properly for us to Suffer He hath paid the full price of our Sins to God by his Sufferings even to the utmost farthing Therefore God neither can nor will require it of us again Therefore our Saviour being upon the Cross said It is finished to shew That he had accomplished and was immediately by his Death to accomplish all that he was to Suffer for our Sins Great comfort to us That Christ having Suffered so many things as is here said thatis all Curses and Punishments due to our Sins we are by thiâ— means absolutely justified and freed from them we are not only delivered from eternall condemnation but also from all Temporal Afflictions and Miseries of this Life so far as they are Curses and Punishments of Sin properly c. Use 5 Use 5. Seeing our Saviour Christ was content to suffer so many Miseries and Punishments for us This must teach us willingly to Suffer many hard and grievous things in this Life for his sake who hath Suffered so much for us But of this before upon the first words of this Verse Mark 8. 31. And he began to teach them c. July 31. 1625. IN these words our Saviour foretelleth his Disciples of his Passion and Resurrection Touching his Passion the Evangelist setteth down
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
and Gold c. but with the precious Blood of Christ Psal 49. 8. If the Redemption of bodily life be so precious c. Use 1 Use 1. See how excellent and precious a Work it is for any to be an instrument or means of saving the Souls of men The Salvation of Man's Soul being a matter so excellent and precious such as are a means to procure this benefit to others must needs do a Work most excellent and precious in God's accompt Jam. 5. ult He which converteth a Sinner from the Errour of his way shall save a Soul from Death c. This is reckoned as a great and excellent Work which shews the dignity and excellency of the Minister's Calling 1 Tim. 3. 1. being conversant about the saving of mens Souls as the proper Object of it Hebr. 13. 17. They watch for your Souls c. It sheweth also how excellent a Work it is for any Christian to be an instrument of saving the Soul of another by Instruction Admonition Prayer c. a Work most acceptable to God Therefore a singular Reward is promised in Heaven to such Dan. 12. 3. They that turn many to Righteousness shall shine as the stars for ever and ever How should this in encourage both Ministers and others to all care pains and diligence in the performance of this most excellent Work of saving Souls c. especially such as have charge of others To save one Soul is a greater and more excellent Work than to save many bodies of men more than to save a whole City or Country from the Fire and Sword of an Enemy Therefore have a care to pluck others Souls out of the fire of Hell Jude 33. ver Vse 2 Use 2. See how great a sin it is to hinder the Salvation of Souls as by discouraging others in a good and Christian course by mockings slanders or any other Persecution in word or deed also by enticing others to sin or encouraging them therein by word or example Act. 15. 24. the Jewish Teachers are said to subvert Souls by teaching a necessity of Circumcision c. Also by giving offence to the weak by abuse of our Christian liberty in indifferent things either grieving their Consciences or emboldning them by our practice to do things against their Conscience This is to lay a stumbling-block before them in the way of Salvation yea to destroy their Souls so much as lies in us Rom. 14. 15. Destroy not him with thy Meat for whom Christ dyed Take heed then how we do any of these wayes or any other way hinder the Salvation of others Souls lest we become guilty of a heinous and grievous Sin To hinder the Salvation of one Soul is to hinder that which is more worth than all the World c. This is the Devil's Work Who goes about as a roaring Lion c. Vse 3 Use 3. Hence gather that it is no easy matter but hard and difficult to obtain eternal Life and the Salvation of our own Souls for all excellent and precious things are hard to obtain Now the Salvation of our Souls is a matter of great worth and excellency a precious benefit more worth than all this World Therefore we must not look to attain to it easily but with much hardness and difficulty Some indeed think it an easy matter to go to Heaven and to have their Souls saved They think if they be outwardly baptized and come to Church and make an outward Profession to be Christians this will bring them to Heaven but on the contrary Matth. 7. 21. Not every one that saith unto me Lord Lord shall enter c. Others think that if they live never so profanely yet if upon their Death-beds they can have but an houres respite to call to God for mercy they shall have their Souls saved without any further difficulty But let none thus deceive themselves The Salvation of our Souls being a matter so excellent and precious more worth than all this World let us not dream of obtaining it so easily No no it will cost us a great deal of care pains and labour before we attain to it Here then we are to be quickned and stirred up to shake off all security and sloathfulness in the wayes of God and to work out our Salvation with fear and trembling as the Apostle willeth Phil. 2. 12. Give diligence to make our Calling and Election sure 2 Pet. 1. 10. Strive to enter in at the streight Gate c. Luke 13. 24. The difficulty must not discourage us but quicken our care and diligence to obtain this precious benefit the Salvation of our Souls And to this end we are often to think of the great and invaluable worth and excellency of this Blessing the Salvation of our Souls that it is the Blessing of all Blessings more worth to us than all that is in this World if we could have and enjoy it as our own What pains do we take to get but a little portion or piece of this World a little wealth a little worldly preferment c. Quantis sudoribus haereditas cassa expetitur minori pretio Christi Margaritum emi possit Hier. What care and pains do men take to save their bodies from danger yea to save their goods being in danger of losing by fire And wilt thou not take much more care and pains to save thy Soul This is a thousand times more worth than thy body and goods yea than all that is in this World Use 4 Use 4. See here matter of great comfort to the faithful knowing and being assured that they shall be partakers after this life of this most excellent and precious benefit the Salvation of their Souls For this is such a benefit as is more worth than all this World and shall be better to them than all the profits pleasures and honours of this World if they could enjoy them Oh then how great comfort is this unto true Believers against all afflictions and miseries which they suffer in this World as against poverty disgrace and contempt What though they enjoy but a small portion of things of this life as of Wealth Honour c. yea what though they suffer many troubles This is enough that they are assured of the Salvation of their Souls which is more worth and better to them than all that this World can afford 1 Pet. 1. 7. The Apostle shews how the believing Jews being then in great Affliction did rejoyce and comfort themselves with this assurance that after this life they should receive the end of their Faith even the Salvation of their Souls Mark 8. 36 37. For what shall it profit a man c. Janu. 8. 1625. Doctr. 2 Doctr. 2. THat it is a great and invaluable loss for a man to lose himself or his own Soul that is to be deprived of the eternal Salvation of his Soul or to fail and come short thereof Such a loss as the gain of this whole World cannot
estate as the Saints of God as well as others must come unto and passe through A cup which they all have or must taste of in due time And shall we then refuse to taste of it together with them Shall we desire to be exempted from the common condition of all the Saints and Servants of God which have gone before us or shall follow after us How unfit and unequal a thing were this Let us therefore labour willingly and chearfully to do that which all the Saints of God either have done before us or must do after us that is to dye or taste of Death when our time shall come What though Death be painful in it self and tedious to Nature yet remember that the pains of Death are no other but such as the dear Saints and Children of God have suffered and tasted of before us or must do after us And shall we then fear them or be dismayed at them In the pains of any Sickness or Disease it is a great comfort to us if one tell uâ— he hath suffered the same or the like pain before us especially if he be a good man that hath indured it before us So here c. Besides the Death of the Godly usually is nothing so painful as of the Wicked because the bitterness thereof is sweetned to them by the comfortable feeling of the pardon of their sins and of God's love in Christ c. as also with hope of the Life to come Vse 3 Use 3. To comfort us in the Death of our Christian Friends Children c. They are gone the same way that all the Saints of God are gone before them or must go after them Therefore if we have any good Ground whereupon to perswade our selves that they have dyed well and in the Lord Death cannot make them miserable but happy c. Observ 4 Observ 4. From this manner of Speech used by our Saviour They shall not taste of Death we may gather That although the Saints of God as well as others must dye or come unto Death yet they shall but taste of it They shall not drink of thiâ— bitter Cup to the bottom or dreggs but leightly sip of it as it were that is have some leight feeling and experience of the pain of it Besides though they do dye yet they shall not remain under the Power of Death nor continue in the state of it for ever but shall be raised again to Life yea to an eternal and most blessed and glorious Life at the last Day Though they must taste of the Cup of Death yet they shall not be drunken with it as the wicked shall be that is overcome of it or overwhelmed by it but it shall passe from them as it did from Christ Therefore the Death of the Saints is called a Sleep and they are said To rest in their Graves as in Beds for a Night that is for a short time till the Day of Resurrection Use 1 Use 1. See a difference between the Saints of God and the wicked in their Death The wicked drink deep of the Cup of Death even to the dreggs so as to be overcome and swallowed up of it But the godly do onely taste leigthly of Death and so as they scarce feel the bitterness of it in comparison of the wicked The bitternesse of Death is past to them even before they dye Again the wicked remain in Death being passed from Temporal Death to Eternal not so the godly c. Vse 2 Use 2. Comfort to the Godly and Faithful against Death consider that though Death be in it self bitter and grievous to Flesh and Blood yet they shall not feel the pains of it in extermity or in great measure but rather leightly and moderately they shall but leightly taste of this bitter Cup and that for their good and furtherance of their eternal happiness after this Life The pains of Death shall be mitigated to them by the feeling of God's love and mercy towards them in the midst of Death and with hope and assurance of eternal Life which shall make Death so sweet that it shall seem no Death unto them Besides they shall have but a shoâ—t taste or feeling of Death Though they dye they shall not continue in Death nor under the Power of it but their Bodies shall be raised to Life again at the last Day and in the mean time their Souls immediately after Death do live with God in his heavenly Kingdom Mark 9. 2. And after six Dayes Jesus taketh with him Peter and James and John and leadeth them up into a April 16. 1626. high Mountain apart by themselves and he was transfigured before them IN the former Verse as we heard our Saviour darkly foretold the Glory of his Transfiguration which was shortly after to be manifested to some of his Disciples then present with him Now in the next place the Evangelist recordeth the actual fulfilling of that glorious transfiguration of Christ setting down the History of it ver 2 c. Which History is the more excellent because it doth set forth before us alively representation of the divine Glory and Majesty of Christ's God-head together with the excellency of that blessed estate of the Saints in Heaven after this Life in which they shall more fully see Christ's Glory and be partakers in it Amplitudinem majestatem hujus historiae neminem puto mortalium concipere animo nedum linguâ exprimere posse saith Musculus upon this place Which being so we are to attend the more diligently to the matter of Doctrine which shall be taught us out of this excellent History and to be the more affected with it Now in this History we have sundry things to consider as they are set down by the Evangelist 1. The circumstance of Time when this transfiguration of Christ happened After six Dayes 2. The persons chosen by our Saviour to be present with him at the time of his Transfiguration as witnesses of it Peter James and John whom he took with him 3. The place where he was transfigured A high Mountain into which he led up those three Disciples apart 4. The transfiguration it self set down partly in fine ver 2. and partly ver 3. He was tranfigured before them And his Rayment became shining c. 5. Some special accidents or circumstances which happened at the time of his Transfiguration and did accompany the same set down to uâ— ver 4 5 6 7 8. 6. The Consequents which fell out immediately after this Transfiguration of our Saviour which are set down ver 9 c. Of the first After six Dayes These words have relation to the time or day in which our Saviour uttereth those words mentioned in the former Verse That some there standing should not taste c. q. d. Six dayes after that he had spoken those words to his Disciples and others then present Object Luke 9. 28. It is said It was about eight Dayes c. Answ Though there be some
hinderances but also to use all helps and means to further us in the performance of holy and spiritual exercises as Prayer Meditation Reading Hearing c. Our Saviour here did not onely withdraw himself from company but made choice of the fittest and most convenient place where to pray with his Disciples and to manifest his Glory to them that the opportunity of the place might be a furtherance to himself and them in those heavenly exercises Now if our Saviour had need thus to do much more we c. to take the fittest time and place also to use due Preparation before we set about such holy duties and Watchfulnesse in performing them See before on the Ver. 46. of the 6th Chapter Reason Reason We are of our selves very unfit and untoward to all spirituall Duties and therefore had need to use of all good helps to further us in performance of them Use See the cause why many perform holy and religious Duties with so little fruit and comfort because they are not carefull to use all good helps and means to further them therein c. Mark 9. 2 3. And he was Transfigured before them And his Raiment became shining c. April 23. 1626. NOw followeth the Transfiguration it self 1. Generally and briefly propounded together with the persons before whom or in whose sight it was done He was Transfigured before them 2. More particularly amplified by one speciall Adjunct or Circumstance of it The shining and perfect whiteness of his Garments which whiteness is amplified 1. By comparison to Snow 2. By comparison to Cloth purged and whited by the Fuller's Art He was Transfigured Or transformed and changed in the figure or shape of his Body the former shape which he had before was altered and changed into a far more excellent and glorious shape or figure Luke 9. 29. As he prayed the fashion of his countenance was altered And Matth. 17. 2. His face did shine as the Sun Now touching this Transfiguration or change of his shape some things are to be remembred for the better conceiving of it 1. That it happened while he was at prayer Luke 9. 29. 2. That it was not a change or alteration of the nature or substance of his Body as if that were turned into a Spirit or spiritual substance for it remained still a true humane Body with the same nature and essentiall properties which it had before but it was onely an alteration of the outward quality and condition of his Body that is of the colour shape or outward form and visage of it from that which it was before that whereas before it was of an ordinary colour and outward shape like the bodies of other men now it became most excellent bright and glorious to behold even as bright as the Sun c. 3. That although this change was not in the essentiall form or substance of Christ's body yet it was a true real and sensible change and alteration of the quality of his body and not in imagination or in shew and appearance only Luke 9. 29. It is not said The fashion of his countenance seemed to be altered but it was altered And ver 32. The Disciples saw his Glory Therefore it was visible c. 4. That although this wonderfull change and alteration appeared chiefly in his face as being the most conspicuous part of his body yet it is probable That it was more or less throughout all the outward parts of his Body and from thence the brightness and glory was derived to his Garments shining through the same as is said afterward 5. That this change was not perpetual or long to endure but for a short time onely though it is not expressed how long that is to say during some part of that time in which Christ and his three Disciples were abiding in the Mount for this Glory ceased before they came down again from the Mount Object Object Matth. 17. 9. Called a Vision Answ Answ Yet it might be really done as Acts 10. 3. Before them That is in the presence and sight of those three Disciples before mentioned c. viz. Peter James and John It followeth Ver. 3. And his Raiment became shining c. This is added the more to amplifie and set forth the excellent brightness and heavenly Glory of Christ's body in which he now appeared to the three Disciples Brightness and Light are in Scripture put for heavenly glory and happiness 1 Tim. 6. 16. So also the colour of white Therefore the Angels used so to appear Contrà blackness and darkness signifies misery of Hell which was so great that it shined through all his Garments making them also to shine most bright and to appear perfectly white as the Snow and whiter than any Fuller upon Earth can make any Cloth with Water and Fulling-Earth Note that this perfect whiteness and glittering was not in the Garments of themselves but in the body of Christ and thence derived to his Clothes c. As the Sun which enlighten the Ayr. Quest 1 Quest 1. How or by what means was this perfect whitenesse and brightnesse caused in the Body and Garments of Christ Answ Answ By the divine Power and Majesty of his God-head now manifesting it self extraordinarily for the time not onely in his humane Soul as at other times but also in his Body and Garments Before this time the Glory of his God-head did hide and cover it self under the vail of his humane Flesh or Body even as the brightness of the Sun beams is sometimes covered under a dark Cloud but now this Glory of his God-head did for a time extraordinarily and wonderfully shew and manifest it self outwardly even to the bodily sight and view of the Disciples Object Object 2 Pet. 1. 17. He received this Glory from God the Father Answ Answ As he was Mediatour he received it from the Father but as God he had it in himself c. Quest 2 Quest 2. Whether did the Disciples now see the God-head it self or divine Nature of Christ Answ Answ Not so for the God-head cannot be seen with bodily eyes Joh. 1. 18. but they saw an outward sensible effect of the God-head or a true symbolicall Sign and Representation of it viz. the outward brightness and glory which appeared in his Body and Garments and especially in his Face A symbolicall sight like that of Moses when he saw the back parts of God Exod. 33. 23. Quest 3 Quest 3. Wherefore or to what end was Christ now transfigured and the shape of his Body and Garments thus gloriously changed before his three Disciples Answ Answ 1. To prove and manifest the Truth of his God-head and that he was the Messiah and to confirm their Faith therein For which cause also that heavenly Voice was uttered from God the Father at the time of this Transfiguration of Christ This is my beloved Son hear him ver 7. 2. The better to arm them against that scandall or offence which they might take
depart this life when their time cometh but on the contrary that they should rather be most willing and desirous to depart hence that they may be with Christ and see his glorious face and presence in Heaven So Paul Phil. 1. 23. Having a desire to depart and to be with Christ which is far better c. and 2 Cor. 5. 8. We are confident and willing rather to be absent from the body and to be present with the Lord. Use 3 Use 3. To stir up every one to labour to know and be assured that he shall be partaker after this life of that blessed estate of the Saints in which he shall be for ever with Christ and see his heavenly Glory Else what good shall it do thee to know that there is such an estate of Glory and Happiness to be enjoyed by others if thy self have no part in it Therefore labour above all things in the World to know and be assured that after this life thou shalt be with Christ and see his face in heavenly glory 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred c. ver 11. To this end 1. Purge thy self from the pollâ—â—â—on of sin by true Repentance and labour for true sanctification of heart and life Mat. â— 8 none but the pâ—â— in heart shall see God and Christ in heavenly Glory All profane Persons living â—â—d continuing in sin â—â—â—hout Repentance shall be shut out from Heaven and from Christ's presence As â—â—ne but holy and sancâ—â—fied Persons were with him in the earthly Mount to see the Glory of his Transfiguâ—â—tion so much less â—all any other be with him or see his Glory in Heaven 2. Labour for true Faith â—â— be assured of pardoâ—â—f thy sins and of God's favour in Christ that thou art accepted in him as righteous â—nd holy though in tâ—y self sinful Then being justified by Faith in Christ thou art sure to be glorified with â—im Rom. 8. 30. Thâ—â— must first be joyned to Christ by Faith in this life before thou canst be joyned to him by â—mmediate sight in â—â—aven Mark 9. 4. And there appeared unto them Elias with Moses c. May. 14. 1626. HAviâ—g spoken the glorious manner of Christ's Transfiguration before his three Disciples Now we are in the â—â—xt place to speak of those special accidents which happened at the time of his Transfiguration â—â— Adjuns which accompanied it by which the Glory and Majesty of it is further set forth unto us The first is The â—â—traordinary Apparition of Moses and Elias with our Saviour and their Conference with him Ver. â— which amplified also by the Effect in Peter viz. That upon sight of the wonderful Glory of Christ anâ— of Mose â—nd Elias with him he was moved to use these words to our Saviour Master it is good for us c. Veâ— 5. The second is Thâ— suddain coming of a Cloud which over-shadowed them together with a voice uttered out of the Cloâ—d sayiâ—â— This is my beloved Son c. Ver. 7. Of the first The appearing of Moses and Elias and their talking with Christ 1. Of their Apparition 2. Of their Câ—nferencâ— with Christ There appeaâ—â—d unto â—hem Elias with Moses or Elias with Moses was seen of them as the words may be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Luke 9. 31. it is added that they appeared in Glory that is in glorious manner being câ—othed or apparelled as it were with heavenly Brightness and Majesty as Christ himself was Quest 1 Quest 1. Whether did they appear truly and really in their own Persons that is with their own Souls and Bodies or oâ—ely in a Vision or Traunce Answ Answ I take â—t there is no doubt to be made but that they did really appear and were visibly and corporally seen of Châ—â—st and of the three Disciples Sic Calvin Maldonat c. Reasons Reasons 1. â—he words of the Evangelists do seem plainly to argue so much especially the words of Luke in the 30th Verâ—e of the ninth Chapter who saith There talked with him two men which were Moses and Elias and Ver. 32. it â—s said that the Disciples being awaked from sleep did see Christ's Glory and two men standing with Him 2. It is most likely and the words of the Evangelists seem to imply that they appeared in the same manner and with such Glory as Christ appeared Now He appeared really and truly in his own Person and with his own Soul and Body glorified for the time and therefore it is most probable that Moses and Elias appeared in like manner 3. Otherwise if they had been seen of the Disciples onely in imagination or onely in a vision or traunce it had not been so powerful and effectual a proof and evidence of the future Glory of Christ and of his Kingdom as now it was being really done Object Object Mat. 17. 9. it is called a Vision Answ Answ The same thing may be done in Vision and yet really and truly done So the Angel's appearing to Cornelius Act. 10. 3. was in a Vision and yet he truly appeared See also Luke 24. 22. See also Piscat in Mat. 17. Quest 2 Quest 2. How or by what means did Moses and Elias thus gloriously appear with Christ at this time Answ Answ By the almighty Power of God working this extraordinarily and miraculously Quest 3 Quest 3. From whence came the Souls and Bodies of these two at this time Answ Answ Their Souls came from Heaven where they had long before rested in glory and happiness but now they were brought down from thence extraordinarily by the Power of God But touching their bodies there is a difference between Moses and Elias for seeing Moses dyed and was buried though in a place unknown it is therefore most likely that his body was now extraordinarily raised to life and re-united to his Soul by the Power of God But as for Elias seeing the Scripture saith He dyed not but was taken up to Heaven extraordinarily in a fiery Chariot 2 King 2. 11. therefore it is probable that not onely his Soul but his Body also was now brought down from Heaven Quest 4 Quest 4. Wherefore or to what end were two such excellent Persons now caused by the Power of God to appear on the Mount with Christ Answ Answ 1. That they might be special Witnesses together with the Disciples of the Glory of Christ's Transfiguration the more to confirm the certainty thereof As there were three earthly so also two heavenly Witnesses present to testify the same 2. The more fully to set forth the heavenly Glory and Majesty of Christ not onely in his own Person but also in the Persons of these two glorious Attendants Even as earthly Kings are wont to manifest their Glory and Majesty not onely in their own Persons but also in their Servants which attend upon them Quest 5 Quest 5. Why did these two viz. Moses and Elias
us then work out our Salvation as the Apostle willeth us let us strive to enter in at the straight Gare as our Saviour warneth us Luke 13. The rather because many shall strive and not be able because they strive not enough or not in due time or not in due manner and by the right way and means See then that we strive as we ought by true Repentance of our sins taking pains to mortify our wicked Lusts daily And by true Faith in Christ fight the good fight of Faith and so lay hold on eternal Life strive also by patient Suffering of the Crosse and all Afflictions of this Life though never so painfull and tedious for the Name of Christ and for obtaining of that incorruptible Crown of Glory in the Life to come Heaven is worth our pains c. It is an everlasting Reward which shall never cease c. Observ 4 Observ 4. If the Body of Moses were now raised to Life by the Power of God and united to his Soul as it seems probable that it was that so he might appear with Christ in the Mount in his own Soul and Body then here is one proof and evidence to confirm our Faith touching the Resurrection of our bodies to eternall Life and Glory at the last Day The same Power of God which raised the Body of Moses to Life and re-united the same to his Soul after he had been dead so many hundreds of years can also quicken and raise our bodies and joyn them to our Souls again at the last day c. But I will not insist upon this Now followeth the Conference of Moses and Elias with Christ while they appeared with him in the Mount They were talking with Jesus What they talked of is particularly expressed by Luke Chap. 9. ver 31. That they spake of his decease or death which he should accomplish at Hierusalem that is they fore-told or prophesied unto Christ touching his Death and Sufferings which he was afterward to suffer at Hierusalem Quest Quest Why did they now foretell his Death and Sufferings seeing our Saviour himself had plainly foretold the same before unto his Disciples as we heard in the former Chapter ver 31. Answ Answ The more to confirm the Disciples Faith touching the truth and certainty of his Death and Sufferings and the better to arm them against the scandal and offence which otherwise they might afterwards take when they should see him whom they had confessed to be the Son of God to dy and suffer therefore besides his own testimony foretelling his Sufferings as we heard before here is also added another extraordinary testimony beyond all exception even the testimony of Moses and Elias brought down from Heaven to testify before-hand of the Death and Sufferings of Christ because the Disciples were hard to conceive and believe that he who was the Son of God and Saviour of others should himself be subject to death and they were very apt to be offended hereat as we heard before in Peter Chap. 8. 32. Therefore to prevent this offence as much as might be and to strengthen their Faith the more it was appointed of God that Moses and Elias appearing now in heavenly Glory with Christ in the Mount should in their Conference wit him give testimony of his future Death and Sufferings Where also it is to be observed that it seems probable this Conference was in the hearing of the three Disciples being present because it was for the strengthning of their Faith and not to teach or inform our Saviour himself touching his own Death which he knew well enough before Observ 1 Observ 1. In that the Disciples were so hard to conceive and believe the Doctrine of Christ's Death and Sufferings that they must be often told of it and now Moses and Elias must come down from Heaven to testify it again to them We learn that by Nature and of our selves we are very slow and hard to conceive and believe the mysteries of Christian Faith and Doctrine taught in the Gospel concerning Christ as concerning his Person and Office concerning his Death and Sufferings and our Salvation by it c. Also concerning the necessity of the Cross and Afflictions in this life for all Christ's Disciples that through many tribulations we must enter into the Kingdom of God c. How hard are we by Nature to conceive and understand these and such like mysteries of Christian Faith and much more to believe and apply them effectually and savingly to our selves So hard that we cannot with once or twice teaching learn and embrace these Doctrines as we should but we have need to be often taught the same over and over again yea we have need not onely of earthly but even of heavenly Teachers to instruct us in these mysteries we had need of Moses and Elias to come from Heaven if it were possible to teach us these things as here they did unto Christ's Disciples on the Mount Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things c. Use 1 Use 1. See what need we have to be often taught and instructed in these hidden mysteries of God's Kingdom which are above humane reason and therefore so hard for us to conceive and believe We have need of precept upon precept line unto line c. Vse 2 Use 2. See what need both for Ministers and People to joyn Prayer unto God with all their preaching and hearing that the Lord may by his Spirit enlighten our minds and open our hearts as the heart of Lydia to conceive and believe these heavenly mysteries of God's Kingdom Observ 2 Observ 2. In that Moses and Elias appearing with Christ in glory did talk with him about his Death and Sufferings to be fulfilled afterward and that in the hearing of the Disciples We learn further that in the life to come we shall not onely enjoy the company but the Conference of the Saints and especially of Christ himself we shall not onely be with him but we shall also speak with him and hear him speak to us though not after an earthly manner yet after a far more excellent and heavenly manner So also with the Saints in Heaven we shall have Conference in heavenly manner Reason Reason We shall have true bodies consisting of all the parts and members of them and among other parts we shall have our tongues and lips which are instruments of Speech and our ears which are instruments of Hearing Now these parts of the body may seem to be in vain and to serve for no use in Heaven if it were so that there should be no use at all of Speech or of hearing others speak unto us Therefore it seems most probable that we shall in some sort both speak and confer with the Saints of God and with Christ himself as he is man and hear them also speaking to us in that heavenly life But if
City whose Street is of Gold and Walls and Gates of Pearls 2. This is proved by those excellent Priviledges and Benefits which the Saints shall enjoy in that Life to come which are of two sorts 1. Freedom from all evils and miseries of this Life which do here grieve or discontent them 2. Fruition of all good which may any way bring joy delight and contentment to them Of the first They shall be freed 1. From all corruption of Sin which now is burdensome and grievous to them Eph. 5. 27. 2. From all Troubles and Afflictions of this Life Rev. 21. 4. All tears shall be wiped from their Eyes 3. From subjection and power of Death 4. From all Satan's Temptations Of the second They shall enjoy all good things which may bring joy and comfort them As 1. The immediate sight and presence of God and of Christ Jesus who shall be all in all to them In whose presence is fulness of joy c. They shall see him as he is 1 Joh. 3. 2. And face to face 1 Cor. 13. 12. 2. The society of all the blessed Angels and Saints glorified Matth. 8. 11. They shall sit down with Abraham c. ut suprà audivimus 3. Perfection of all heavenly Gifts both in Soul and Body 1 Cor. 13. 10. In Soul they shall be indued with perfect Knowledge Wisdom Love Holiness c. In Body with all glorious qualities as perfect beauty brightness strength agility c. Phil. 3. 21. He shall change our vile Body c. Use 1 Use 1. The estate of the Saints in Heaven after this Life being so full of delight and contentment to those that enjoy it This should draw our love and affection to it causing us earnestly to desire and long after it above all other estates and conditions in this World We naturally desire those things in this World which we think will bring us most joy delight and contentment Let us then above all things desire and long after Heaven and the Life to come which will give us more delight and contentment then all this World can afford us That is the onely delightfull and comfortable condition most amiable and most to be desired in it self in comparison whereof all Earthly things are to be despised as utterly unworthy of our love or desire The best estate in this World either of Wealth Honour c. is mingled with some grievances and discontentments which will make us weary of it in time Onely Heaven and the Life to come is such an estate as hath in it such full contentment and delight that when we shall once enjoy it we shall still desire to enjoy it and say It is good being here we shall never be weary of it c. If David so much desired to dwell in God's House c. Psal 27. 4. Labour we then for Hearts to desire and long after that joyfull and most comfortable estate of the Life to come The rather because none shall be partakers of it but such as desire and thirst after it in this Life Rev. 21. 6. I will give unto him that is athirst of the Fountain of the Water of Life freely This desire hath been in the Saints of God as in Paul and others 2 Cor. 5. 2. In this we groan earnestly desiring to be clothed upon with our House which is from Heaven Yea all Creatures in their kind do groan and sigh after that joyfull and comfortable estate of the Saints after this Life Rom. 8. 22. much more ought we c. Vse 2 Use 2. To move us every one to labour and seek above all things to have part in that blessed and joyfull condition of the Saints in Heaven to get good assurance hereof unto our own Souls Else what profit is it to know there is such a joyful and comfortable estate so full of delight and contentment c. Our chief care and labour therefore must be to have our part therein Matth. 6. 33. First seek the Kingdom of God c. Luke 13. 24. Strive to enter in at the straight Gate c. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be c. To this end often remember and think of the excellency of that state and condition of the Saints in Heaven how full of joy delight and contentment how much to be desired such as we shall never be weary of such as shall have no matter of grief or discontentment in it c. And let this consideration stirr up our diligence to work out our Salvation who would not take pains for such a blessed estate to be partaker of so much joy delight c. as no Heart can now conceive What though there be many hard Works and Duties to be performed of such as shall come to Heaven as the denyal of our selves the mortifying our Lusts the taking up of our Cross c. Remember still that Heaven is worth our pains Remember what a good place it is what a blessed estate how full of joy delight c. How good it shall be to be there c. Vse 3 Vse 3. For comfort to all that know and have assurance of their part in that blessed and joyfull condition of the Saints in Heaven 1. This may comfort them against all Miseries and Troubles of this Life against all Crosses and Afflictions against all occasions of grief sorrow and discontentment which we here meet with in this World In midst of all remember that joy delight and contentment which we believe and hope for in the Life to come This will sweeten all bitter Crosses and Troubles of this Life this will comfort and chear up amidst all discomforts 2 Cor. 4. 17. Our light affliction which is but for a moment c. In all Crosses and Troubles of this Life look beyond them and thorough them at the joy and comfort of the Life to come So did Moses Hebr. 11. 26. So Christ himself Hebr. 12. 2. For the joy that was set before him he endured the Cross c. Here we meet with such and so many grievances and troubles that they make us weary of Life and of being in this World Now then comfort our selves with hope of our heavenly Estate and Life in which we shall find such full delight and contentment that we shall never be weary of it but still desire to be in it c. 2. This affords comfort to the Saints of God against the fear of Death and against our Naturall lothness and unwillingness to part with this earthly Life and Condition Consider that blessed estate which follows The Death of the Saints dying in the Lord Rev. 14. 13. An estate which shall afford such fulness of joy delight and contentment that they shall never be weary of it but for ever desire to be in it c. Labour by Faith to be perswaded hereof then wilt thou say with Paul Phil. 1. 23. I desire to depart and to
humane Flesh while he lived on Earth in a low and base condition but now it doth fully and clearly manifest it self both in Heaven and from Heaven Especially it shall be manifested from thence at the last Day in his second coming to Judgment Concerning the second The Glory of his humane Nature stands in two things especially 1. In the full perfection of all supernaturall and heavenly Gifts whereof he is now partaker as he is Man and that in his whole humane Nature both Soul and Body His Soul is qualified and indued with perfect Knowledg Wisdom Holiness and all other heavenly Graces above all Men and Angels His Body is immortall incorruptible full of beauty and unspeakable brightness and glory having no need of earthly means to sustain it as Meat Drink Apparrel c. 2. In a soverain Power and Authority which he hath even as man over all Creatures Men and Angels Matth. 28. All Power is given to me in Heaven and Earth c. Sic suprà Phil. 2. and Ephes 1. Note two things here touching the Glory of Christ's humane Nature now in Heaven 1. That though it be very great and unspeakable and above the Glory of all Men and Angels yet it is not infinite as the Glory of his God-head is but finite Reason Reason The humane Nature it self is finite and therefore not capable of infinite Glory 2. That this Glory though very great yet doth not take away the true properties of his humane Nature as to be circumscribed in place to be but in one place at once to be visible sensible c. Against the ubiquitaries c. Thus we see the greatness of that Glory and Majesty which Christ hath now in Heaven and the same shall he shew and manifest at the last Day Vse 1 Use 1. Terrour to the Wicked and Impenitent who shall be found in their sins at the last Day and shall then be forced to see and behold that infinite and unspeakable Majesty of Christ's coming in the Clouds to Judge and Condemn them for their Sins yea to cast them into Hell How shall they be able to behold that Glory of Christ or to stand before it where shall they then appear when he shall appear in such unspeakable Glory to Judge and Condemn them for their Sins If the Glory of Christ upon the earthly Mount were so great that the holy Disciples could not behold it without fear and astonishment Oh how terrible shall the sight of his Glory and Majesty be to the Wicked at the last Day c No marvail if then they call to the Mountains to cover them from the presence of Christ c. Revel 6. Let this move them now to repent that they may see Christ's Glory with comfort Vse 2 Use 2. Great comfort to the Godly and Faithfull who after this Life and especially at the last Day shall not onely see and behold that unspeakable Glory of Christ which he hath now in Heaven and that without any fear or astonishment at all but they shall also be partakers with him in the same Glory though not in the same degree c. See 2 Thess 1. 10. But of this before upon ver 2 3. Vse 3 Use 3. Teacheth us to be affected in heart with due fear and reverence toward the person of Christ now exalted in Heaven to so great and unspeakable Glory And to shew it outwardly by humble and reverent carriage before him in all Duties of his Worship Psal 2. 11. Even Kings and Rulers must serve him with fear c. And kisse the Son c. Phil. 2. 10. At the Name of Jesus every knee to bow c. that is to yield all reverent subjection to Christ's Person now glorified in Heaven Not to do reverence to the very syllables of this Name Jesus c. Observ 3 Observ 3. Hence also gather the greatness and excellency of that Glory which the Saints of God are partakers of in Heaven after this Life For if the Glory of Moses and Elias in which they now appeared on Earth were so great that the Disciples were astonished at the sight of it how much greater shall we think is that Glory which not onely Moses and Elias but all the other Saints are partakers of in Heaven For although that glory in which Moses and Elias appeared on Earth was the same for nature and substance with that which now they and the rest of the Saints have in Heaven yet no doubt but it was inferior to it in measure and degree Therefore if the former were so excellent much more the latter But of this also before ver 2 3. Mark 9. 7 8. And there was a Cloud c. June 25. 1626. VVEE have before heard of one speciall Accident which happened at the time of the Glorious Transfiguration of our Saviour Christ on the Mount viz. The extraordinary and miraculous Apparition of Moses and Elias in Glory with him and their Conference with him about his Death and Sufferings to be fulfilled afterward at Hierusalem We have also heard of the Effect which these things wrought in Peter That upon sight of Christ's Glory and of the Glory of Moses and Elias and upon hearing their Conference he was so affected to the place that he desired to dwell there still with Christ and with Moses and Elias c. Now in the next place the Evangelist in this 7th and 8th Verse setteth down another extraordinary Accident which happened at the time of Christ's Transfiguration and did accompany the same the more to set foâ—â—h the Glory of it viz. The apparition of a Cloud which out-shadowed them together with a Voice uttered c. Where consider three things 1. The Apparition of the Cloud c. 2. A speciall Adjunct or Circumstance accompanying that Apparition A heavenly Voice uttered or sounded forth through that Cloud saying This is my beloved son hear him 3. The Event or Issue which followed viz. That Moses and Elias being taken out of their sight upon the sudden ver 8. the Disciples saw Christ left alone with them in the Mount Of the first There was a Cloud c. Matth. 17. 5. It is said to be a bright Cloud or full of Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not so bright or lightsome but that it was mixed with some obscurity For it is said to have overshadowed them Now this was no naturall or ordinary Cloud such as are commonly ingendered in the Ayr above us but extraordinary and supernatural being suddenly created by the Power of God and caused to appear Matth. 17. 5. While Peter yet spake a Cloud overshadowed them which shews how suddenly it appeared and so afterward it did as suddenly vanish out of sight Which overshadowed them Some referr this word Them onely to Moses and Elias but I take it the words are to be referred also to Christ himself and likewise to the three Disciples That this Cloud did overshadow them all in some sort and for a time
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's
tormenting of him by fits and at certain times shewing how cruelly he used to torture the child Wheresoever he taketh him That is in what place or at what time soever the evil Spirit doth enter into the childs body c. Now by these words it may appear That the Devil did not keep a continuall hold or possession in the childs body but that he used to take him or sieze upon him by fits entring into him as is probable at some certain times of the Moon and so bringing his lunatick fits upon him and then departing from him again for a time And this is further confirmed by the words of our Saviour ver 25. Charging the evil Spirit to come out of the Child and not to enter any more into him which argues That the Devil had formerly used to enter into him again and again after his departure out of him He teareth him Or renteth his body or breaketh him in pieces as it were as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify So Luke 9. 39. He is said to bruise him which are Metaphoricall Speeches used to express the grievous pain and torment which the Devil did put this child unto Matth. 17. he is said to be sore vexed And he fometh and gnasheth c. These Effects which used to follow upon the Devil 's tormenting the child in his fits are also mentioned by the father of the possessed child the more to amplify and set forth the extremity of pain which his child suffered in his fits and consequently the wofull misery and affliction of the child and so to move our Saviour the more unto pity and compassion towards him Now because these Effects of foming at the mouth and gnashing with the teeth as also that which is afterward mentioned ver 22. Of his casting him into the Fire and into the Water are usuall Effects and Symptoms of the Disease which is called the Falling-Sicknesse therefore some are of opinion That this child was stricken with that Disease and that by the power of the Devil But this I leave as a matter uncertain And he pineth away This is also added to shew the extremity of pain and torment which the Devil put this child unto in his fits which pain and torture was so great That therewith the body of the child and the natural strength of it did wast and consume away by degrees Mark 9. 18. And I spake to thy Disciples that they should cast him out and they could not Febr. 25. 1626. Observ 1 NOw follow the Instructions Observ 1. That the Devil hath power not onely to enter into the bodie of men or children and to hold possession in them but also being in them to afflict and torment them with grievous pains and tortures to tear and rend their bowels and other parts of their Bodies to rack their joynts to cause in them strange convulsions of the sinewes c. Thus he tortured and racked this child with such extremity of pain That he caused him to some at the mouth to gnash with his teeth yea by these tortures and pains he caused the naturall strength of the child's body to wast and brought him into a kind of consumption Yea further the Devil hath power by God's sufferance not onely to torture the bodies of such as are possessed by them but also to cause them to afflict and torture themselves as we heard before Chap. 5. ver 5. The man that was possessed with a Legion of Devils did cut and wound himself with sharp stones in the mountains where he was abiding Observ 2 Observ 2. Here also we are to take notice of the extream hatred and malice of the Devil which he beareth against us and against all mankind in that he seeketh by all means to do hurt and mischief not onely to our Souls but to our Bodies as he did here to the Body of this Child by tearing and renting it c. But of this I shall have more fit occasion to speak afterward upon the 22. verse Observ 3 Observ 3. In that the Devil being entred into the body of this Child and possessing the same did deal so cruelly and unmercifully with it racking and tormenting it with such extremity of pain c. we may learn That it is one peculiar property of the Devil to be cruel and unmercifull yea to delight in the exercising of cruelty upon such as are under his Power and Tyranny yea he causeth them sometimes to use cruelty to themselves as we have heard chap. 5. ver 5. Therefore Joh. 8. 44. The Devil is said to be a Murderer yea to have been so from the beginning for all cruelty is a degree and kind of murder This cruelty the Devil practiseth both against the Bodies and Souls of Men. Against their bodies by racking and tormenting them with grievous pains or causing them to torment themselves as we have heard But especially against the Soulâ— of men the Devil delighteth to practise cruelty and murder This he doth by continuall labouring and seeking by his wicked Suggestions and Temptations to draw men to Sin and so to destroy their Souls 1 Pet. 5. 8. As a roaring Lyon he walketh about seeking whom he may devour Yea further the Devil is so delightfull in cruelty That he desires to exercise it not onely upon Men but even upon brute Beasts as upon Job's Cattel in burning them up and upon the herd of Swine in carrying them violently into the Water and drowning them ut suprà chap. 5. Use 1 Use 1. See what to think and judge of such persons as are given to cruelty and unmerciful dealing with others they do resemble Satan and are like unto him who is the Father of all Murderers and cruel Persons This is true not onely of such as shew cruelty to the Bodies of others by striking hurting maiming or killing out-right but also of such as cruelly oppresse others in their outward estate as of rich men grinding the faces of the poor c. Masters which deal cruelly with Servants by unmercifull correction excessive labours c. Vse 2 Use 2. To move us to abhorr and detest all cruelty and unmercifull dealing against others as the Devils peculiar sin wherein he delighteth let it then be far from us to imitate him herein As we abhorr the Devil so abhorr the Devil's proper sins as this of cruelty and unmercifulness Take heed of all kinds and degrees of it and of all occasions of it as rash-anger wrath c. not onely of actuall murder or hurting others bodies but of all other cruell and hard-dealing with others any way Take heed of cruell oppression of others in bargaining or otherwise especially of oppressing the poor and dealing hardly with them Take heed of cruel uâ—age of Servants or Children by unmercifull correction or by wearing out Servants with unreasoâ—â—ble and hard Labour c. Remember whose property it is to delight in cruelty the Devil's property and the mark of the wicked
wrath and curse of God He deals with the Souls and Consciences of such as he did here with the body of this possessed young man He carries them headlong to the practice of sin and so doth cast their Souls into the fire of Hell even as he did violently throw the body of this party into the Fire and into the Water And as he did reâ—â— and tear the body of this party with grievous pains causing him to fome and gnash his teeth c. So doth he rack and torment the Consciences of wicked men with inward gripings and terrours and makes their Consciences to fome and gnash within them as it were And as he did deprive this party of his bodily senses striking him both dumb and deaf So doth he bereave the wicked of their spiritual senses striking them with spirituall dumbness and deafness c. so as they can neither pray nor speak a word to God's Glory or Edification of others nor yet hear God speak unto them by his Word as they ought c. See then the wofull misery of all such as are thus spiritually possessed of Satan and under his Power in their Souls and Consciences which should move all such to labour for a true feeling of this their own lamentable condition and to use all means speedily to be delivered from this spirituall Power of Satan especially to come duly to the publike Ministery of the Word which is the ordinary means to cast down the holds of sin in them and to deliver them from the Power of Satan c. And it should also move us to pitty and pray for such If we should see one bodily possessed by the Devil and so tormented as this party was would not our bowels yearn Much more then c. See before chap. 5. 1 c. Mark 9. 18. And I spake to thy Disciples that they should cast him out and they could not March 4. 1626. HItherto of the first Argument or Motive used by the father of this possessed young man to move our Saviour to shew mercy on him taken from the lamentable misery in which he was Now follows the second Motive from the unability of the Disciples to cast the Devil out of him notwithstanding that he had sought unto them to do it I spake to thy Disciples The reason why he first sought to the Disciples was because Christ himself was at that time absent And they could not Hence it is probable That they did attempt the casting out of the Devil but could not do it c. The cause of this unability in the Disciples was partly their own Weakness of Faith Matth. 17. 20. and partly the Unbelief of the Father and of the Nation of Jews especially of the Scribes and Pharisees in the following Verse Observ 1 Observ 1. That although the Apostles of Christ had the extraordinary Gift and Power of working Miracles conferred on them by Christ for the sealing of their Doctrine as we heard before Chap. 6. 7. yet they could not exercise this Power at all times whensoever they would but then onely when it was expedient when it made for God's Glory and Edification of the People and when they were thereunto moved by special instinct Sometimes it was not expedient neither did it make for God's Glory that they should exercise the Power and Gift of Miracles and sometimes also they were hindred by their own Unbelief or by the Unbelief of others from working those Miracles which they attempted as at this time they were as appeareth Matth. 17. 20. and in this Chapter afterward Hence also we may gather by the way That this Gift of working Miracles was not any Power or Vertue inherent in their own Persons for then they mighâ— have exercised it at all times when they would but it was the divine Power of God and of Christ himself which did work in them and by them as by Instruments So Peter professeth plainly Act. 3. 12. Why look ye on us as though by our own Power we had made this man to walk c. But ver 16. The Name of Christ had made this man strong c. See before Chap. 6. 7. Observ 2 Observ 2. In that the Disciples were hindred and disabled by their own Unbelief and Weakness of Faith that they could not at this time work this Miracle in casting the Devil out of the possessed party we learn that Unbelief or Weakness of Faith is a sin very hurtful and dangerous to the true Saints and Servants of God hindring and depriving them of most excellent priviledges and benefits which otherwise they might enjoy So here the Disciples by their Unbelief deprived themselves for a time of that rare and extraordinary gift of working Miracles utterly disabling themselves for the exercise thereof More particularly the Saints of God do by their Unbelief hinder and deprive themselves of two sorts of benefits or priviledges 1. Of inward and spiritual priviledges which concern the good of their Souls and the life to come as of the comfortable feeling of God's favour and of that measure of inward peace of Conscience and spirituall Joy which they might and should otherwise enjoy if they had more strength of Faith Hence it is that David sometimes felt so little inward peace and comfort and on the contrary so great inward trouble and discomfort within himself as he complaineth Psal 42. and Psal 77. The cause hereof was the Weakness of his Faith even as himself implyeth plainly Psal 77. 10. when he saith This is mine Infirmity Thus also it waâ— with Jonah Chap. 2. ver 4 7. being in the Whale's Belly through Weakness of Faith his Soul fainted within him for a time and he thought himself to be cast out of God'â— sight 2. The Saints of God by Unbelief do oftentimes deprive themselves of those outward and corporal benefits and priviledges which otherwise they might enjoy as of that measure and degree of outward peace and prosperity God's Protection and Blessing in things of this life which they might otherwise enâ—oy yea they may and do sometimes wholly deprive themselves of these or some of these Blessings through their own Unbelief Numb 20. 12. Moses and Aaron by their Unbelief deprived themselves of the great benefit of coming into the promised Land of Canaan to dwell in it And Isa 7. 9. the Lord threatens his People the Jews that if they would not believe his Word and Promise given for their deliverance from their enemies they should not be established that is they should not enjoy the benefir of outward security and safety from those enemies but should be deprived of the same See also Joh. 11. 40. Exemplum Marthae Observ 3 Observ 3. In that the Father of this possessed young man having first brought his Son to the Disciples to be dispossessed and they not being able to help him yet did not forthwith despair of help nor yet give over the use of further means but hereupon made sute unto Christ
from the beginning Rev. 9. 11. called Abaddon and Apollyâ—n which signifieth a Destroyer much more true of the Devil This deadly malice he sheweth both against the Bodies and Souls of men seeking the utter destruction of both 1. He seeks to destroy and murder the bodies of men by temporal or bodily death so far as God doth permit and suffer him as here he did to this Child and to Job's Children and Servants Job 1. 2. He seeks also and that principally the eternal Destruction of mens Souls and Bodies together in Hell He seeks nothing so much to cast their bodies into the Fire or Water to burn or drown them as he doth to cast both their bodies and souls into the fire and pit of Hell there to be burned and drowned everlastingly And this he doth by his wicked and sinful suggestions and temptations labouring continually to entise men unto sin and so to bring them to eternal destruction 1 Pet. 5. 8. As a roaring Lion c. He is called The Tempter 1 Thes 3. 5. Use 1 Use 1. See what cause there is for us to be watchful at all times against this our deadly Enemy the Devil and against his Temptations walking circumspectly in all our wayes and carefully looking to our selves that we give him not the least advantage to tempt and draw us to sin and so to the destruction of our Soul and Bodies The more he seeketh to do this the more watchful must we be over our selves the more wary of giving him any advantage against us Ephes 4. 27. Give not place to the Devill that is Give him no advantage or occasion to draw us to sin by his Temptations which may be done many wayes as by yielding to the first motions of any sin arising in our hearts and not resisting them at first or by casting our selves upon the occasions of sin as evil Company Idleness c. or by negligence in good Duries or by loosnesse in our outward Carriage thereby discovering the inward Corruptions of our hearts and so laying our selves open to Satan our deadly Enemy All these take heed of and look to thy self in all thy wayes that thou give no advantage to the Tempter to tempt thee to sin and so to murder and devour thy Soul as he desireth and seeketh by all means and at all times and at all places He goeth about as a roaring Lion Therefore look to him and to thy self and all thy wayes especially to thy heart that thou keep it with all diligence as Solomon exhorteth in the Proverbs See thou be daily armed against him with Faith Prayer the Word of God c. If thou didst certainly know that thou hast an Enemy which did seek thy bodily life and did ly in wait secretly to murder thee How wary and fearful would it make thee to be where thou becomest how thou caâ—â—iest thy self thou wouldst carry some weapon about thee c. How much more cause hast thou to walk circumspectly at all times in all places seeing it is so certain that Satan the deadly Enemy of thy Soul and Body lyeth in wait continually to tempt thee to sin and so to devoure thy Soul in eternal destruction See 1 Pet. 5. 8. Use 2 Use 2. This should teach us not to hearken or yield to the faire or friendly perswasions of Satan whereby he eâ—tiseth us to sin under pretence of good Will as he did to our first Parents by suggesting to our minds the Profit Pleasure or Content which sin will bring to us For whatsoever he pretend the Truth is he doth intend nothing else but the devouring of our Souls He is a Liar and a Murderer from the beginning Therefore trust him not though he seem to speak never so faire to thy heart c. See in Ver. 23. of the first Chapter Use 3 Use 3. See what cause there is for us daily to commit our selvs and such as belong to us unto God's special Protection by Prayer that he may keep us from the power and malice of this our deadly Enemy which daily goeth about and laboureth to destroy and Murder our Souls and Bodies Observ 2 Observ 2. Though the Devil had often cast this Child into the Fire and Water desiring and seeking to destroy it yet it appears that he could never do it the Lord restraining his Power and preserving the Child from destruction Hence we learn that although the Devil's Power and Malice against Mankind be very great yet it is limited and restrained by the over-ruling Power of God so as he cannot do so much hurt as he desireth but so much only as the Lord suffereth him See before Chap. 5. ver 12. Vse 1 Use 1. To comfort the Godly against the malice and power of Satan c. See before the 12th Verse of Chap. 5. Vse 2 Use 2. This should also cause us to bless God for his Goodness and Mercy in curbing and restraining the Power and Malice of Satan that he cannot do us so much hurt and mischief as he would If he might have his Will he would not suffer us or ours to live an hour but would use some means to murder us and to destroy our Bodies he would devour our Souls c. How then are we bound to God for restraining his power See Chap. 1. 23. Now followeth the third part of the Answer of the Father unto Christ's Question or Demand viz. The renewing of his former sute unto Christ for his Son that he would shew mercy on him and help him out of that misery But if thou canst do anything c. Having further declared and laid open unto Christ the misery of his Child in that the Devil had so often cast him into the Fire and Water c. Now suddainly he breaketh off all further discourse touching that matter as being tedious and grievous to him to speak or think of and as one that was impatient of further delay and desirous to have his Son speedily healed if it might be he now takes occasion to renew his earnest Sute and Prayer unto Christ saying But if thou canst do any thing c. Now in that he speaketh thus doubtfully touching Christ's Power If thou canst c. this was out of the Weakness of Faith For although he was not quite destitute of Faith but had some Seed thereof sowen in his heart by which he did in some measure believe and had some perswasion of Christ's Power and Ability to help his Child for otherwise he would never have brought his Child to him nor made any sute at all to him to cast the Devil out of him yet notwithstanding it appeareth by these words as also by that which followeth Ver. 24. that this his Faith was as yet very weak and feeble being joyned with much doubting and wavering Quest Quest What was the Cause or Occasion of this Weakness of Faith and doubtfulness in him touching the Power of Christ Answ Answ There might be sundry occasions of it As
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
own shame and filthiness Use 2 Use 2. This should cause in us a true hatred loathing and detestation of all sin being so foul odious and filthy a thing as it is in the sight of God even the most loathsom thing in the World polluting and defiling the Devil and making him so foul a Spirit and not onely him but Mankind and all the Creatures of God since Man's Fall c. How ought we to loath and detest that which is so foul and unclean and the cause of so much Uncleanness and Filthiness in the Creatures of God This should cause us to hate and loath Sin with the greatest hatred above all things in the World and to shew our true hatred by our careful avoiding it and all occasions of it Jude ver 23. Hate the very Garment spotted with the Flesh Ephes 5. 3. As for Fornication Covetousness c. let them not be once named Shewing how far we should hate and shun sin so far as not to name or mention it without detestation We naturally loath and abhor all outward Filthinesse and Uncleanness whatsoever as stinking Myre or Dirt noysom Carrion loathsom Diseases in Man or Beast how much more shoul we loath and abhor sin which is more foul and odious before God than any outward filthiness in the World How careful should we be to keep our selves from the defilements of all sin in our thoughts words and actions of our life We are very careful to keep our bodies clean and pure yea our very Germents and the Cups and Platters we drink and eat our meat in and the smallest defilement in these is offensive to us Oh how much more shoul we keep our Souls and Conscience from being defiled with guilt and contagion of sin which is much more hurtful and dangerous and harder to be purged away than any outward defilement of the Body or Garments or of the Cup and Platter c. Use 3 Use 3. This should also teach us to refrain and shun the company and society of such as love and delight in Sin lest we be defiled and infected with the contagion of their sins and wickedness 2 Cor. 6. 17. Come out from among them and touch not the unclean thing c. If we know one to be infected with the Plague or some other noysom Disease how careful are we to shun his company Much more should we be to shun the society of profane Persons c. Prov. 23. 20. Be not amongst Wine-bibbers or riotous Eaters of Flesh c. Eph. 5. Have no fellowship with unfruitful works of darkness c. Observ 2 Observ 2. See that such as do defile themselves with practice of sin living and continuing in it without Repentance do resemble the Devil himself and are like unto him who is in Scripture called a foul and unclean Spirit for this very Reason because he doth continually practise sin and defile himself therewith Therefore such as do thus live in sin defling their Souls and Bodies therewith do hereby make themselves like unto Satan that unclean and foul Spirit expressing his Image as Children do of their Parents Joh. 8. 44. Ye are of your Father the Devil c. Zach. 13. 2. the false Prophet is called an unclean Spirit because he doth resemble the Devil in wickedness Vse Use To admonish every one of us to take heed of defiling our selvs with sin and especially of living and continuing in it lest we discover and shew our selves to be like unto Satan that foul Spirit and lest we shew our selves to be his Children by expressing his Image in our life and practice Contra labour and strive unto holiness and purity in all our carriage and conversation that we may shew forth the Image of God and so approve our selve to be his Children Observ 3 Observ 3. Seeing the Devil is such an unclean and foul Spirit this teacheth us That we should abhor all Communion and Fellowship with him having nothing to do with him lest â—e do pollute and defile us with the contagion of his own filthiness Especially this should cause us to abhor and detest all his wicked suggestions and temptations which he doth at any time offer to our minds and by which he laboureth to entise us to sin All such wicked motions we are to abhor as coming from Satan the unclean Spirit and to shew our detestation of them by resisting them at first and labouring to repel them and cast them out of our minds not reasoning or parlying with the Devil as Eve did lest we be deceived by him as she was Jam. 4. 7. Resist the Devil and he shall flee from you And Ephes 4. 27. Give not place to the Devill viz. by yielding to his suggestions c. Remember who is the Author of such sinful motions arising in our minds even Satan that soul and unclean Spirit Now such as the cause is such must the effects needs be Satan being so â—oul a Spirit his suggestions and temptations must needs be foul and unclean and therefore as we profess hatred against the Devil himself so shew it by abhorring and resisting his suggestions and temptations and not yielding to the same Some say they hate the Devil and think they have nothing to do with him because he doth not appear to them in bodily shape but the Truth is if thou love and embrace his sinful motions which he suggesteth to thee and givest entertainment to them thou dost not truly hate him but rather lovest and likest well of him and thou hast to do with him though he appear not to thee in a bodily shape Therefore take heed and beware of loving or being delighted at any time with such evil motions and suggestions of this foul Spirit and on the contrary labour by all means to resist them as by Faith Prayer and by the Word of God And do this betimes even at the very first offering and suggesting of such evil motions before they settle in they heart and mind for then will it be much harder to cast them out Now followeth the Rebuke it self with which our Saviour rebuked the Devil which was sharp and severe as the original Word here used doth imply and as hath been shewed before And by this sharp rebuke our Saviour shewed his indignation and displeasure against the foul Spirit Observ Observ The love and goodness of Christ Jesus toward Mankind in that he doth for our sakes so sharply rebuke or reprove the Devil which is the main Enemy of Mankind and shew himself offended at him for his malice and rage against us So here by this sharp rebuking of the foul Spirit in this Child he shewed his indignation and displeasure against him for his malice and cruelty shewed hitherto against the Child This shews how much Christ is grieved for the miseries of Mankind and how much he desireth our good and happiness in that he doth shew himself so much grieved and offended at the Devil for seeking our hurt
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
appeareth plainly Gen. 2. 18. and 22. ut suprà And Mal. 2. 15. Did not he make one that is create and ordain one wife for one husband at the first and so institute the estate of marriage Therefore Verse 9. What God hath joyned let no man put asunder Quest Quest Wherefore or to what end was Marriage instituted so soon even at the time of man's first creation and before his fall c Answ Answ 1. For the mutual society help and comfort of Mankind that is both of the man and of the woman Therefore Gen. 2. 18. God having first created the man said It was not good for him to be alone and therefore he determined to make him a help c. 2. That it might be a means for the propagation and increase of Mankind Gen. 1. 28. After that the Lord had created them both male and female it is said He blessed them saying Be fruitfull and multiply c. To these is now added a third end since the fall of man viz. To be a remedy against the sin of fornication Vse 1 Use 1. This again doth commend and set forth to us the dignity and excellency of the married estate in that it is from God himself as the immediate and first Author and Ordainer of it who ordaineth nothing but that which is good necessary and profitable for mankind and that both before and since the fall of Man And this is another reason why Marriage is said to be honourable c. Heb. 13. in regard of the Author and Instituter of it because it is a special Ordinance of God instituted for the good of mankind And this again condemns the blasphemy of the Papists in speaking evil of this holy Ordinance of God and forbidding it unto Ministers of the Church as if it were a prophane or unholy estate and not fit for them that are called to that holy function By this the Papists shew themselves to be those seducing spirits prophesied of 1 Tim. 4. 1. who should teach doctrines of devills forbidding to marry c. Verse 3. Vse 2 Use 2. To comfort married persons against the troubles of the married estate God having ordained marriage hath also ordained the troubles incident to it and so in bearing them patiently we obey his Will c. Of the third The Institution it self implyed in these words He made them male and female So Gen. 1. 27. from whence our Saviour alledgeth these words thereby to prove God to be the Author of marriage c. of the near bond c. The meaning is plain viz. That God in the first creation of Mankind at the begining did not onely create or make Mankind by his Immediate and Almighty power as he did other creatures but also that he did create a double sex of Mankind viz. the male and female sex both man and woman kind And this doth further appear Gen. 2. Chap. where Moses doth more particularly set down the manner how God did create both these Sexes of Mankind both the first man and the first woman Touching the man or male sex that his body being first made of the dust of the earth the Lord did immediately create his Soul of nothing and infuse it into the body which is signified by breathing into it the breath of life Verse 7. And touching the woman or female sex that in respect of her body she was made or framed out of one of the ribs of Adam after a miraculous and wonderful manner by the power of God which being done her Soul was also immediately created of God and infused into the body so formed Thus did the Lord make Mankind both male and female at the first Quest Quest How doth this creation of both Sexes prove or shew the Institution of Marriage Answ Answ Two wayes especially 1. Because this was the end why they were created male and female That they might be fit for marriage and capable of it And although God made also two Sexes of other living Creatures as of Beasts Birds c. yet that was not with any respect at all to marriage society but onely for propagation sake Therefore it is noted expresly touching Mankind that they were created both male and female Gen. 1. 27. but not so touching other living creatures 2. In respect of the peculiar manner of the Womans creation which was out of the rib of the man to shew the near conjunction that should be between her and her husband in the married estate viz. that she should be even as a part of him and he of her even two in one flesh ut postea videbimus In the words explained two things are contained 1. The creation of Mankind 2. The manner how God created them He made them male and female Touching the first I will not here speak at large because it was lately hanâ—led on the first Article of the Creed Observ 1 Observ 1. In that God did create two Sexes of Mankind that is both the male and female sex and that to this end that they might be fit for the married estate and thereby to ordain and institute marriage hence we may gather That marriage and the married estate is grounded upon the very nature and sex of mankind which they received in their first creation Therefore so soon as the woman was created the Lord brought her to the man to be his wife Gen. 2. which shews that marriage and the society of Man and Wife in the married estate was agreeable to the nature or natural sexes of Mankind which they received in their first creation For to this end were they so made that they might be fit for marriage Use Use This shews that the Church of Rome in forbidding marriage and tying those by vow unto the single life who have not the gift of continency do sin against nature and against the very end of man's creation Utrum matrimonium sit de jure naturae vidâ— Aquin. Supplem 3. Part q. 41. Art 1. Observ 2 Observ 2. In that God is the Creator of both sexes that is both of man and woman this teacheth us That therefore both sexes are good necessary and profitable in their kinds both the male and female sex of mankind the one as well as the other That which is said of all the creatures which God made Gen. â— ult That God saw every thing that he had made and behold it was very good this must needs be true of Mankind being the principal of all the visible Creatures and not only is it true of mankind in general but of both sexes of Mankind both male and female and lest any should doubt of the goodness and profitablenesâ— of the woman or female sex being the weaker of the two the Lord himself did give testimony unto it even before she was created by affirming as we have heard that it was not good for man to be alone and therefore that he would make him a help meet for him c. Use Use This then
require children to be Confirmed a good time after Baptism when they come to years of some discretion 2. There is no likeness or comparison at all but a wide difference between our Saviour Christ's blessing of these children and the Popish Bishops blessing of children For our Saviour being God as well as Man did not only pray for the children as we have heard but also really bless them or command them to be blessed so that in this respect his blessing of them was not ordinary but extraordinary and not to be imiâ—ated Besides that our Saviour used no such superstitious Ceremonies of anointing or signing with the cross nor any such set form of words as the Popish Bishops do Lastly we affirm That our Saviour Christ neither in this place nor in any other of the New Testament did ever institute any such Sacrament of Confirmation for children neither did any of the Apostles either before or after Christ's Ascension use imposition of hands upon children as a Sacrament or in any such manner as it is used by the Papists and we urge them to prove the contrary if they can Observ 1 Observ 1. The singular and special love of Christ which he shewed to little children when he lived here upon earth especially to the Children of religious Parents such as these were as here we see he shewed it by taking them into his arms putting his hands on them c. by tokens of love and by his care and readiness to do them good So at other times he shewed like love and good will to little children as we heard before Chap. 9. 36. Use Use To teach us herein to imitate Christ in shewing love and good respect to little children born in the Church especially to children of religious Parents being ready on all good occasions to manifest our love toward them by fruits and tokens of it as by kind and respectful usage of them and by readinesse to do them good and to procure and further their good by all means especially the spiritual good and salvation of their souls by our prayers instruction religious education c. Especially this concerneth such as are Parents and have children of their own they of all other should shew love to their own and others children not a carnal love to their bodies only but spiritual and Christian love to their souls c. not contemning or disdaining little children either their own or others as some do but shewing special love and respect to them c. The rather because such little children have more need of the fruits of our love than elder persons in that they are so weak and unable to help and do good to themselves Observ 2 Observ 2. See the great humility and lowliness of our Saviour Christ in that he disdained not to take these little Infants into his own arms c. Of this see before Chap. 9. 36. Observ 3 Observ 3. Here again we are confirmed in that truth which we heard before viz. That Infants and young children born in the Church do belong to Gods heavenly Kingdom having right and title to it so far as we can judge and that by vertue of Gods Covenant made with the faithful and their seed This our Saviour plainly shewed here by his carriage toward these children not only testifying his special love and good will to them by taking them into his arms which he would never have done if he had not truly and indeed loved them but also putting his hands upon them and blessing them both by prayer and by actual confering on them the grace which he prayed for in their behalf By all this he did really restifie the truth of that which before he avouched in words touching such little children that unto them belongeth the Kingdom of God Observ 4 Observ 4. Lastly That Prayer is a duty fit to be performed for and in the behalf of young children This our Saviour â—eacheth us by his care and readiness to bless or pray for these children brought unto him to that end And this Duty is the more needful to be performed for children because they are unfit to pray for themselves Which therefore should move us to be ready and forward to perform this duty for them as occasion is offered Especially Parents to do this themselves for their children daily and to desire the prayers of others also for them especially the prayers of the Pastors and Ministers of the Church when their children are visited with sickness c. A duty wholly neglected by some Parents Mark 10. 17. And when he was gone forth into the way there came one running c. June 15. 1628. HEre beginneth the third part of this Chapter which containeth the History of the rich man who came to Christ to know what he must do for the obtaining of eternal life Where two things are set down by the Evangelist 1. A Conference between our Saviour and that rich man about the matter of eternal life to Vers 22. 2. The Effect or Consequent of that Conference from Verse 22. to the 28. Of the first Two things are set down to us 1. The time and place when and where this Conference was between them When our Saviour was gone forth into the Way 2. The Conference it self Which consisteth of four parts 1. The rich man's question propounded to our Saviour Verse 17. 2. Our Saviour's answer thereunto Verse 18 19. 3. The rich man's reply Verse 20. 4. Our Saviour's answer unto that reply Verse 21. To begin with the 17. Verse First to shew the meaning When he was gone forth into the Way Viz. From the private house in which he was before where his Disciples had conference with him about the matter of divorcement as we heard Verse 10. and where it is also probable that the young children were brought to him to be blessed or prayed for See Matth. 9. 15. And Beza on this place There came one Who and what kind of person this was may appear by comparing the Evangelists together who describe him by three Properties 1. That he was a young man Matth. 19. 20. 2. That he was a very rich man having great possessions So St. Mark Verse 22. As also Matthew and Luke 3. That he was a Ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of great authority amongst the Jews Luke 18. 18. Running This shewed his great desire and forwardness to come unto Christ and to demand that question of him about the obtaining of eternal life It was much that he being a man of so great wealth and dignity should so far forget and neglect his own dignity and place for the time as not only to go unto Christ but to run after him and that in the high-way And kneeled to him In token of civil honour and reverence to the Person of Christ whom he took to be some great and extraordinary Prophet or Man of God for it is not like that he did as yet know or believe him to
over their Subjects that is to say any external tempoâ—al or worldly Dominion c. over the bodies goods or outward estate of others but to content themselves with that spiritual power and authority committed to them in respect of the souls and consciences of men which power conâ—isteth in the dispensing of the Word and Sacraments and in the use and exercise of the spiritual discipline of the Church c. 1 Pet. 5. 2 3. Feed the flock of God which is among you taking oversight thereof c. not as being Lords over Gods heritage c. Use Use To condemn the practice of the Pope and of his Popish Clergy usurping a tempoâ—all and externall power and jurisdiction over the Church of God and over the Pastors and Ministers of the Church flat contrary to this prohibition of our Saviour given to his Apostles and in them to all other Ministers of the Ghurch Mark 10. 43 44 45. But whosoever will be great among you shall be your Minister c. July 12. â— 1629. OUr Saviour having dehorted and disswaded his Disciples from the sin of Ambition in seeking after worldly honour and preheminence one above another by the example of the Rulers of the Gentiles who affected such honour and preheminence above others Now on the contrary he exhorteth them to the practice of true humility in submitting themselves as servants one to another and this he presseth upon them by his own example and practice Where 1. Consider the exhortation it self Verse 43 44. 2. The Reason enforcing it or Motive so to submit themselves c. From his own practice Verse 45. Whosoever will be great among you Whosoever desireth to be truly great and honorable or eminent among you viz. in God's accompt and in the accompt and estimation of his true Church shall be your servant Or Let him be your servant as it is Matth. 20. 26. for the future tense of the Indicative is put for the Imperative Mood by an Hebraism as it is oftentimes The meaning is Let him humbly submit himself to do the meanest duty or service to his fellow-Disciples in way of procuring and furthering their good And whosoever will be chief c. The same thing in effect is again pressed in other words by our Saviour to shew the weightiness of the matter and the more to affect and move the Disciples to obey his Admonition or Exhortation shall be servant of all Or Let him be servant of all Note That in these words our Saviour seemeth not-only to exhort his Disciples to the practice of humility towards one another but withall to intimate unto them the nature and quality of their Apostolical Office and Function unto which he had called them and how they ought to carry themselves in execution of it viz. as Ministers and servants unto the Church and People of God in way of procuring the good of others For having before forbidden them to usurp or take upon them any such temporal power and authority as the Magistrates and Rulers of the Gentiles did then exercise over their Subjects Now on the other side he puts them in mind of the nature and quality of that Apostolical Office and Function in the Church unto which he had called them that it was a Ministery and service rather than a dominion or Lordship c. Observ 1 Observ 1. That one good remedy and means to resist and reform any sin or corruption in our selves is to strive to the practice of the contrary grace and vertue c. Observ 2 Observ 2. The only and best way to attain unto true honour and dignity before God and in the accompt of the Church of God is to humble and abase our selves c. Observ 3 Observ 3. How far we ought to submit and humble our selves one towards another or towards others for their good so far as to become servants to them being content to do any duty or service to them though never so mean for the procuring and furthering of their good c. See these three first Observations before Chap. 9. Verse 35. Observ 4 Observ 4. In that our Saviour directs this Exhortation to his 12 Apostles being Ministers of the Church hence gather That of all other Christians especially the Pastors and Ministers of the Church ought to practise true humility in submitting themselves both one towards another and towards all others in the Church of God As they of all others should be farthest from ambitious aspiring to worldly honour as we heard before so they should of all other be foremost in practice of true humility being patterns of it to others as in all other holiness of life 1 Tim. 4. 12. So was Paul Act. 20. 19. he served God with all humility of mind c. and 1 Cor. 9. 19. He made himself servant to all c. 1 Tim. 3. 6. A Bishop or Pastor may not be a Novice in Christianity lest he be puffed up with pride c. which shews that a Minister should be far from pride and on the contrary should be eminent in the grace of humility Observ 5 Observ 5. The nature and quality of that Office and Function to which all Pastors of the Church are called it is a Ministery and Service not an outward Dominion or Lordship They are not called to exercise such a Lordship in the Church or over it but to serve the Church by execution of their Ministerial Office Act. 1. 17. the Office of the Apostles is called a Ministery much more is this true of the Office of all other Pastors of the Church Hence also they are called Ministers 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ c. and 1 Cor. 3. 5. Who is Paul and who is Apollo but Ministers by whom ye believed c. Vse Use See the pride and hypocrisie of the Pope or Bishop of Rome professing himself to be a Pastor of the Church and calling himself Servant of God's servants and yet refusing to carry himself as a true Minister or servant of the Church refusing to do service to the Church by execution of the Ministerial Office of a Pastor in preaching the Word and administring the Sacraments c. And instead hereof usurping an absolute dominion over the Church both in things spiritual and temporal taking upon him to make Laws binding the conscience c. Thus he is in Name and Title a Servant of the Church but indeed and truth carrieth himself as an absolute Lord of the Church exercising a tyrannical power and jurisdiction in and over the same It followeth Verse 45. For even the Son of man c. The reason to move them humbly to submit themselves as servants one to another From his own example and practice who came into the world to this very end not to be ministred unto but to minister c. that is to do service unto others for their good An argument from the greater to the lesse So
earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâ—esty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâ—â—â— 10. 16â—9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much â—s a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâ—sâ—s of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâ—ple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ— house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ— of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ— own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
a shew of danger As here these Scribes and chief Priests were timerous and fearfull of danger if the common people should take part with our Saviour against them and so make some tumult or uproar against them for his sake And yet this may seem to have bin a matter not so greatly to be feared if we consider the inconstancy of the common people in their favour and friendship to our Saviour who within three or four dayes after this were moved to cry out against him that he might be Crucified Matth. 27. 22. yet we see here how apt these wicked Scribes and Priests were to be afraid of danger by the peoples moving of sedition in defence of our Saviour And this is alwayes the property of wicked men to be very apt to slavish fears upon the least suspition of evil or danger to themselves yea to fear when there is no cause of fear Psal 53. 5. and Prov. 28. 1. Reas 1 Reas 1. They have an evil Conscience within them guilty of sin unrepented of and apprehending Gods wrath which makes them fearful on all occasions as Cain Gen. 4. 14. was afraid every one that should find him would kill him Reas 2 Reas 2. They want Faith to believe Gods mercy and protection of them in times of danger and therefore they cannot but fear Revel 21. 8. The fearfull and unbelieving are joyned together Vse 1 Use 1. See the misery of all wicked men so long as they live and continue such They are apt to be troubled and tormented with fears on all occasions if never so little danger do appear yea to live in fear Now this is a hell and torment to them 1 Joh. 4. 18. Esay 57. 20. Fear hath torment in it which should move such to repent and labour for Faith and a good Conscience Deut. 28. 65. Trembling heart Use 2 Use 2. To teach the godly to strive against this timerousness and fearfulness which is in wicked men seeing it is the property of the wicked which have no Faith nor peace of Conscience Therefore such as profess to â—e Gods children and to have Faith and a good Conscience ought to labour and strive against such timerousness and fearfulness Prov. 28. 1. The Righteous is bold as a Lyon He that fears God truly need fear nothing else as on the contrary he that fears not God hath cause to fear all other things small and great as an ancient Father saith Chrysost Observ 2 Observ 2. In that the thing which these Scribes and chief Priests feared was not the sin or offence against God or against our Saviour Christ himself in going about to put him to death but the hurt and danger which was like to come upon themselves if the common people should raise tumult against them for going about in open manner to put him to death Hence we learn what is the principal matter or object of wicked mens fear usually what it is which they use most to fear Not sin or the offence of God or any Spiritual evil or danger but rather outward evils or dangers like to come upon them For example bodily sickness pain or death it self worldly crosses or losses poverty shame hatred or displeasure of men c. These and such like external evils are the matters which wicked men do use chiefly to fear As for Spiritual evilâ— as sin and the offence of God or loss of Gods favour or loss of heaven these they fear not half so much Gen. 4. Cain's fear was lest any should kill him Matth. 2. 3. when Herod heard of the birth of Christ he was troubled with fear c. Reason Reason Wicked men are most sensible of outward evils and dangers not so much of Spiritual Therefore they fear those principally and not these See Joh. 11. 48. Vse 1 Use 1. See the folly of wicked men in that they fear those evills most which are least to be feared and on the contrary those least which are most to be feared c. Vse 2 Use 2. Difference between the fear of the wicked and of the Godly c. Use 3 Use 3. Take heed we be not like to the wicked in this preposterous fear That we do not fear these outward and temporal evils but that above all we fear Spiritual evils as sin and the loss of Gods favour c. Esay 8. 12. Fear not their fear but sanctify the Lord in your hearts and let him be your fear and dread And Matth. 10. 28. Fear not them that kill the body but are not able to kill the Soul But rather fear him that is able to destroy both Soul and body in Hell Observ 3 Observ 3. In that these Scribes and chief Priests who hated our Saviour and sought his death did withall fear him in respect of the peoples favour and affection to him c. Hence we learn that wicked men are sometimes forced to stand in fear of the Saints and Servants of God whom they most hate and are greatest enemies unto Though they do not fear them with any reverent fear proceeding from love yet they fear them with a servile or slavish fear joyned with hatred and enmity against them Reas 1 Reas 1. The innocency and uprightness of the Saints striketh terrour into their wicked enemies sometimes causing them to fear the just Judgment of God for opposing such So Herod Mark 6. Reas 2 Reas 2. God doth by this means curb the malice of the wicked and provide for the safety of his servants Use 1 Use 1. See the misery of wicked men being forced to stand in fear of those whom they most hate and are deadly enemies unto viz. the true Saints and Servants of God Now this is a great misery and torment to live in fear of such as we hate withal see what a miserable thing it is to be an enemy to the Saints of God in that such are sometimes forced whether they will or no to stand in fear of those whom they hate and are enemies unto See how little comfort the wicked can have in hating and opposing Gods servants yea none at all but on the contrary great trouble and torment in their Consciences which therefore should move such to repent of their sins and in particular of their hatred and enmity against the Saints of God and to labour for true love to them c. that they may not be forced to stand in a slavish fear of them but may have comfort in and by their society and friendship Vse 2 Use 2. See how little cause there is for such as fear God to fear wicked mens power or malice seeing on the contrary it is so that the wicked do often stand in fear of them And indeed there is much more cause for the wicked to fear the godly then on the contrary More cause to pitty and lament the misery of such then to fear them Now we account it a vain and foolish thing to fear such as stand in fear of us c.
weighty asseveration in his own name I say unto you 3. The matter or exhortation it self in which he stirs up his Disciples to labour for Faith in their Prayers yea in all their Prayers or Petitions to God What things soever ye desire c. believe c. 4. A reason enforcing the exhortation upon them from an excellent promise which he maketh and whereby he assureth them that whatsoever they should so ask of God in Faith they should most certainly obtain in these words And ye shall have them Of the first Therefore Seeing such is the excellency of true Faith and the power and vertue of it so great therefore labour for it and to exercise it in Prayer c. Observ Observ The excellency of Faith and consideration of the great power and vertue of it should move us to labour for it and for further growth and strength of it c. Of the second I say unto you Of this kind of asseveration or earnest avouching used by our Saviour in this and other places upon weighty occasions we have often heard before Here he useth it the more to quicken and stir up his Disciples and us also to labour for the practice of Faith in prayer as also to confirm and strengthen our Faith in Praying forasmuch as by this serious avouching of the matter he doth the more confirm to us that excellent promise added in the end of the verse touching the efficacy of our Prayers being made in Faith that they shall undoubtedly prevail with God for the obtaining of those things we desire or pray for Of the third The exhortation it self Whatsoever things ye desire c. believe that ye receive them Where consider two things 1. A further means prescribed by our Saviour to his Disciples for the obtaining of the gift of Miracles and whatsoever else was needful for them besides that of Faith before mentioned viz. Prayer Whatsoever things ye desire when ye Pray 2. The Condition or property which our Saviour requireth in their Prayers that they may be effectual viz. Faith that is a firm perswasion or assurance of obtaining that which they ask in Prayer which is the main matter unto which our Saviour here exhorteth them Of the first Observ 1. Having first exhorted to Faith now he exhorts to Prayer Hence gather that Faith goeâ— before Prayer in order of nature and so that none can Pray aright but such as have Faith Rom. 10. 14. Heb. 11. 6. Therefore it is called the Prayer of Faith Jam. 5. 15. Reas 1 Reason 1. We must first know God to be our God and Father c. In the Preface of the Lord's Prayer Our Father c. Reas 2 Reas 2. We must first be in Christ and our persons accepted c. Reas 3 Reas 3. We must first be perswaded of God's Promise to hear us c. Use 1 Use 1. See what to think of such as want true Faith They cannot pray or call upon God aright so as to be heard and accepted of him because they want that which is of most singular use in prayer both to enable them to pray and to make their prayers acceptable and effectual with God Such may say a prayer or use words of prayer but pray aright and acceptably to God they cannot See the misery of all that want faith 1. Papists whose faith is nothing but a general belief of the Word of God without any particular affiance or confidence in God c. 2. Ignorant persons amongst us being ignorant in the very grounds of Christian Religion c. 3. All profane hypocrites and wicked men living in known sins without repentance c. Psal 66. 18. Joh. 9. 31. Prov. 15. 8. Vse 2 Vse 2. See what is to be done of such as would be enabled to pray c. Get faith come to the Ministery of the Word Rom. 10. Observ 2 Observ 2. In that our Saviour having before exhorted his Disciples to the practice of faith in trusting on God c. Now withall he mentions Prayer with Faith as an unseparable fruit and companion of it hence we may learn That Prayer is an inseparable fruit and effect of true Faith which alwayes goes with it so as wheresoever true faith is in the heart it cannot but shew it self in the exercise of Prayer and calling upon God in all our necessities as occasion is offered As where there is natural life in the body there must needs be breathing so where there is any spiritual life of faith in the heart and soul there it must needs breathe out prayers unto God constantly and upon all occasions So in David Psal 116. 10. I believed therefore did I speak c. So in the Father of the Lunatick Child possessed with the Devil Chap. 9. As he had faith so he shewed it in prayer to Christ both for his child and for himself Hence it is that Faith and Prayer are oftentimes joyned together in Scripture to shew that they are inseparable Companions and that true Faith can never be without Prayer nor Prayer without Faith the one being the cause and the other the proper and immediate effect flowing alwayes from it Reas 1 Reason 1. Where Faith is there the Spirit of God dwelleth which is the Spirit of Prayer Zach. 12. Rom 8. 26. Reas 2 Reas 2. Faith perswades the Heart of God's Love c. Use Use Examine our selves by this what true faith there is in our hearts look whether it be accompanied with Prayer and invocation of God whether it do cause and stir us up daily and constantly to seek to God by prayer in our necessities and for supply of all our wants for help in all troubles c. Where faith is in the heart it will not lye hid but shew it self in Prayer upon all occasions in confession of sins and craving pardon and in suing to God for all blessings needful for soul and body c. Look whether it be thus with thee And never think thou hast true faith if it be not accompanied with frequent and earnest prayer and calling upon God on all occasions It is as impossible that Faith should be without Prayer as fire without heat or the Sun without light c. If thou canst omit or neglect Prayer day by day c. suspect thy self to be void of Faith c. Observ 3 Observ 3. In that our Saviour having before exhorted his Disciples to practice of Faith or Confidence in God as the best and most effectual means to obtain both the gift of Miracles and all things else needfull for them Now withall he puts them in mind of Prayer as another means to be used for the obtaining of their Desires Hence we learn That although true Faith or Confidence in God is a powerful or effectuall means for the obtaining of all things needful for us at the hands of God yet this faith doth not exclude other good means appointed of God for the obtaining of our Desires but on the
Nature of sin which makes the Devil such a foul and unclean Spirit called filthynesse 2 Cor. 7. 1. It defileth Soul and Body it makes men like Sathan yea very Devils in carnate as Judas Joh. 6. penult How then should we hate and avoid all sin yea tremble at the motions of it arising in our Hearts and how carefull should we be not to defile our selves with the practise of it Use 3 Use 3. It must teach us to a abhorr all fellowship and communion with Satan to have nothing to do with that unclean Spirit lest he pollute us with the contagion of his own filthinesse Object Object God forbid we should have any dealings with the Devil we are far from it Answ Answ Whatsoever thou sayest or thinkest yet if thou hearken to his perswasions or be delighted with his wicked suggestions or dost yield to them then the truth is thou hast fellowship and dealings with the Devil though he do not appear to thee in bodily shape Learn then above all to detest his wicked motions and to resist them and cast them out of thy mind at rhe very first offering of them desiring of God to give thee grace so to do Jam. 4. 7. Resist the Devil and he will fly c. Eph. 4. 27. Give not place to the Devil do not parley with him as Eve did least thou be taken as she was Beware of having the least dealings with that unclean Spirit least he infect thee with his filthiness We would not come near one that hath a Plague-sore upon him much less entertain him in our House or lodge him there How much less should we come near the Devil that foul Spirit or suffer him to enter into our hearts and lodge there c So much of the first thing by which the Person upon whom this miracle was wrought is described his present afflicted estate in that he was possessed with an unclean Spirit Now followeth the second which is the place where this party now was In their Synagogue Viz. at Capernaum where our Saviour now was and Preached there See before Ver. 21. Quest Quest How came this possessed Man thither at this time Answ Answ It may be he was brought thither by his Friends to the end he might there be cured by our Saviour as we read the like hath bin done by others at other times as Ver. 32. and Matth. 4. 24. But I rather incline to their Judgment who think that the Devil in this man was now forced by the secret divine power of Christ to come in the person of this man to the Synagogue and there to present himself before our Saviour Compare Mark 5. 6. with this Place No doubt but the Devil came to this place unwillingly and was unwilling also that this man whose body he possessed should come to the Synagogue to hear our Saviour's Doctrine or to be healed by Him yet our Saviour by his secret power forceth him to come that he might take occasion to work his miracle of dispossessing him in that publick place Observ Observ Christ hath absolute Power over the Devils or wicked Spirits of Hell He can rule and over-rule them as he pleaseth and force them to do that which they are most unwilling to do in obedience to him as here he forced the wicked Spirit which was in this man sore against his will to come to the Synagogue in Capernaum there to present himself to Christ that he might be dispossessed by him At other times our Saviour shewed his power over the winds and Sea c. Now over the Devil himself a most powerfull Creature yet forced to yield to the Power of Christ in coming now to the Synagogue c. Our Saviour did now as it were put his hook into the jawes of this Leviathan and drew him by force whither he pleased which was as great a matter or greater rather as a learned Interpreter upon this place saies than if a Fisher with a small fishing-line should pull a great Whale out of the Sea c. But of this power of Christ over the Gospel there will be occasion to speak more afterward I proceed now to the third particular to be considered in the words of the Text viz. The carriage or behaviour of the party possessed or rather of the Devil in him when he came to our Saviour This carriage of the Devil in the possessed party is expressed in two things 1. In his crying out 2. In those words which he spake to our Saviour Ver. 24. Touching the first He cryed out Viz. The Devil in the man Possessed As Gen. 3. 1. the Serpent is said to speak to Eve when it was the Devil in the Serpent Quest Quest What moved the Devil now to cry out Answ Answ The apprehension of the Divine Power of Christ who was now about to dispossesse and cast him out of his Hold. This no doubt did strike terror into this wicked Spirit and so much the Words following do shew Observ Observ This greatnesse of the Power of Christ the Son of God is terrible to the Devils themselves whensoever Christ doth put forth his Power against them and make them feel it It was terrible to them even while our Saviour lived on Earth in the state of Humiliation as here we see and in many other places of the Evangelists how the wicked Spirits in such as were possessed did tremble at the Power of Christ as soon as they did but begin to feel it when he was about to cast them out This made them to intreat so much that he would not torment them as Mark 5. 7. and Luke 8. 28. Much more is the Power of Christ now terrible to the Devils when he is exalted to the right hand of God in Heaven Jam. 2. 19. As they do believe the Divine Power of Christ so they tremble at it But most terrible of all shall his Power be to them at the last day c. Use Use If the Power of Christ be so terrible to the Devils and wicked Spirits then much more to wicked men who are weaker then the Devils whensoever Christ shall but begin to shew his Power against them in punishing them for their sins especially at the last day when he shall come in flaming fire to render Vengeance to them The apprehension of Christ's power joyned with his wrath against them shall then force them to cry out to the Mountains to cover them c. Rev. 6. The consideration of this should now move such wicked ones who have hitherto bin enemies to Christ and of his Church to turn to him by true Repentance and to submit themselves unto him Psal 1. Even Kings and Rulers are admonished so to do Now follow the words which the Devil in this party possessed did utter to our Saviour Ver. 24. Let us alone c. Here observe in General That the Devil by God's permission hath Power not onely to enter into the bodies of men and to hold possession of them
slander them behind their backs and in their absence Thus dealt the Scribes and Pharisees with our Saviour Christ speaking evil of Him to his Disciples and at another time they spake evil of them to Him as may appear in the 24th Verse of this Chapter An Example also of this malicious Back-biting we have in Doeg 1 Sam. 22. 9. and in Haman Esth 3. 8. Rom. 1. 29 30. The sins of Malice and Whispering are joyned together in the Heathen to shew that they commonly go together Use Use Take heed of this secret whispering and speaking evil of others behind their backs if we would not shew our selves to be malicious It was one sin of the Heathen Rom. 1. 30. Therefore it should be far from Christians The rather avoid it because it is a main cause of much strife amongst men Prov. 26. 20. Where no Wood is there the Fire goeth out so where there is no Tale-bearer Strife ceaseth So it may be said of the Back-biter Hearken not to such c. Prov. 25. 23. So much of the sixteenth Verse It followeth Ver. 17. When Jesus heard it c. Now the Evangelist sets down our Saviour Christ's Answer to their Cavil and Exception In which He proveth against them the Lawfullnesse of his Conversing with Publicans and Sinners by two Reasons The first drawn from the present state and condition of the Publicans and Sinners which is set foâ—th by comparison unto sick Persons who have most need of the presence and help of the Physitian whereas they that are sound in body have not the like need even so these Publicans and Sinners being spiritually sick diseased with sin had most need of the society and help of Christ the spiritual Physitian whereas those that were spiritually whole and sound as the Pharisees and Scribes thought themselves to be had no such need of him The second Reason is drawn from the end of his coming into the World which is laid down 1. Negatively Shewing what it was not He came not to call the Righteous 2. Affirmatively Shewing what it was He came to call Sinners to Repentance Observ Observ Before I come to speak particularly of the words we may observe one Point of Instruction from the general Scope of the words in that it is the purpose of our Saviour in them to defend his own Practise in keeping company with the Publicans and Sinners Hence we learn that it is not simply unlawful for Christians to come in company with such as are profane and wicked yea though they be noted and known to be such Our Saviour companied with Publicans and Sinners and defended this his Practise against the Scribes and Pharisees which shews that it is not simply unlawful to come in company with such as are openly profane as namely in these cases 1. When we have a special Calling to come into their company to do them good and to reclaim them from their evil wayes by Admonition Reproof and the like means Thus our Saviour Christ had a special Calling to converse with Sinners to call and convert them by his Conference and Teaching and so Ministers of the Word have a Calling sometimes to come in company of profane and wicked Persons that are of their charge to the end to use means for the reclaiming of them 2. When there doth appear some hope of doing good upon them and of reclaiming them as in case they seem tractable and willing to be admonished or reproved and in this case not onely a Minister but even a private Person may come into company with a profane Person 1 Cor. 10. 37. If any of them that believe not bid you to a Feast and ye be disposed to go that is if ye think it expedient and see hope of doing good to them whatsoever is set before you eat c. 3. When we have necessary and unavoidable occasion of Traffick or Dealings with such in civil Affairs Thus it is likely that Lot living in Sodom could not but sometimes come in company with the wicked Sodomites and have civil dealings with them So also Abraham companied with the Hittites Gen. 23. 4. When we come occasionally into the company of the wicked against our Wills not seeking or desiring it this cannot be condemned as a sin because it is a matter impossible to be avoided unless we will go out of the World as the Apostle saith 1 Cor. 5. 10. Thus we see in what cases it is lawfull sometime to come in company with the profane and wicked yet here we must remember some Cautions to be observed of us in conversing with the wicked 1. That we do not seek their company or familiarity unnecessarily 2. That we take heed we become not like unto them in their evil conditions and qualities we must beware of being corrupted by them we must be very watchful over our selves in using their company lest we be tainted with it as knowing that it is a very hard matter so to use the society of the wicked as not to be infected by it 3. So use the company of the wicked that we beware of hardning and confirming them in their evil wayes either by countenancing oâ— applauding them in their sins or by too much familiarity or any other way 4. In companying with the profane take heed of giving just cause or occasion of offence unto the Consciences of weak Christians who are not throughly perswaded of the Lawfulness of our conversing with such or at least do not know upon what grounds we company with them See for this 1 Cor. 8. 9 10. So much of this Observation from the general drift of the words of our Saviour Now to speak more particularly of them The Whole That is such as are spiritually whole and sound not that there are any such but because the Scribes and Pharisees thought themselves to be such our Saviour speaks according to that opinion which they had of their own Righteousness Have no need of the Physitian That is of the spirituall Physitian to cure them in Soul of their sins meaning Himself who came into the World to that end to heal men of their sins as he sheweth in the next words But the Sick That is such as are diseased with sin Mark 2. 17. I came not to Call the Righteous but Sinners to Repentance June 27. 1619. Observ 1 THe first Observation Our Saviour here compares sinners in their natural condition unto sick Persons whence we may gather what is the estate of all sinners by Nature that it is like unto the state of a sick Person Therefore in Scripture sin is called by the name of Sickness and sins are called Diseases as Psal 103. 3. and Isa 53. 4. to shew that they are the spiritual sicknesses of the Soul For the further clearing of this we may consider what resemblance is between a Sinner in his natural estate and a sick Person The Resemblance stands in these things chiefly 1. The sick Person is distempered in body
some who can see their children and Servants dangerously sick and diseased in their Souls and Consciences with sins of ignorance stubbornness lying c. yea stark dead in such sins and yet use no means to recover them c. It followeth And she shall live These words testify his Faith that he was perswaded our Saviour was able to heal and restore his Daughter to life And this perswasion of Christ's power was a special ground of his hope and confidence to be heard in his Suit Observ Observ Such as come to God in Prayer to sue for any favour or blessing for themselves or others must come with this perswasion and assurance that the Lord is able to grant their Petitions and to give the things which they crave at his hands Without this perswasion of Gods power to grant our requests we can have no hope or confidence to be heard in them Therefore in the Lords Prayer after all the Petitions ended we are taught to conclude with a Profession and acknowledgment of Gods power Thine is the Kingdome Power c. So Ephes 3. 20. The Apostle having prayed for them concludeth with an acknowledgment of Gods Almighty power able to do above all that we can ask or think So the Leper which came to Christ to be healed was perswaded of his power Mark 1. 40. If thou wilt thou canst make me clean Use Use Labour then to be fully perswaded and assured of the Almighty power and All-sufficiency of God when we come to Pray to him This will help and strengthen our Faith in Prayer We must first be perswaded of his power and ability to hear us before we can be perswaded that he will hear us Yet rest not onely in the perswasion of his power but withall strive by Faith to apply to our selves those Merciful promises whereby he hath assured us that he will hear us and grant the things we ask so far as he seeth them good for us Ver. 24. And Jesus went with him c. Though his Faith was but weak yet our Saviour doth not reject him or his sute and request but doth readily yield unto it and goeth with him to raise his Daughter from death Observ Observ Here then we learn that our Saviour Christ is ready and forward to hear and help such as seek unto him in their necessities and afflictions though their Faith be but weak yet he doth not for this reject them but is ready to hear and help them if they seek to him in sincerity of heart To this purpose is that Prophecy of him Esay 42. 3. A bruised Reed shall he not break nor quench the smoaking Flax that is He shall not reject or despise such as are weak in Faith Thus Joh. 4. he was ready to hear and help that Noble-man who came to him for his sick Son though his Faith was but weak So Mark 9. 23. he was ready to hear the Father of that Child that was possessed with the dumb and deaf spirit though his Faith was but weak Object Object Matth. 15. He put off the Woman of Canaan Answ Answ To try her Faith c. Vse 1 Use 1. This should incourage us to come to Christ by Prayer in all our necessities and distresses notwithstanding the weakness of our Faith Know and remember that he doth not cast out such as come to him for help in their troubles and miseries though their Faith be weak It is not the measure of thy Faith but the sincerity and soundness of it which he respecteth in thy Prayers which thou makest to him He is near to such as call upon him in truth and sincerity of Heart though their Faith be but weak and Feeble for the measure of it Use 2 Use 2. We must imitate this mercifull nature and disposition of our Saviour Christ in being ready and forward to help and relieve such as are in necessity or distress when they seek to us and make their case known to us yea though they do not seek to us yet if we see and take notice that they stand in need of our help we ought to be ready to help and succour them for this the good Samaritane is commended Luk. 10. 33. See Prov. 3. 27. and Job 31. 16. And much People followed him c. Out of a desire to see Christ's Miracles every one strove to be foremost and next unto Christ and this was the cause of so great a throng and Press of people about him at this time Now although many followed for sinister ends either out of a vain curiosity to see novelties and strange things done by our Saviour Christ or else to cavill and take exception against him and his Miracles yet some no doubt followed him for a good end namely to profit by his Miracles and to have thir Faith confirmed by means of them and of this number were his Disciples who followed him among the rest Matth. 9. 19. Observ 1 Observ 1. We are to imitate the zeal and forwardness of this people in following Christ striving every one who shall be foremost in following him as they did Quest Quest How shall we follow Christ seeing he is not now upon Earth but in Heaven Answ Answ Yet we are still to follow him sundry wayes 1. By Faith Believing in him and imbracing him as our onely Saviour and Redeemer 2. By Obedience to his will and Word in all things conforming our selves to the rule of it in the whole course of our lives 3. By a sincere and constant Profession of the name of Christ that is of his Gospell and true Christian Religion All these wayes we are to follow Christ and not onely to follow him but to be zealous and forward in following him striving who shall be foremost herein Matth. 11. 12. From the dayes of John Baptist untill the time of Christ's Preaching the Kingdoms of Heaven suffered violence and the violent took it by force Luke 16. 16. The Kingdome of God was Preached and every man Pressed into it So should it be with us in these times we should be so forward to follow Christ by Faith and obedience and by Profession of the Gospell that we should strive every one who should be foremost in these duties and even violently Presse unto them Use Use This condemneth the great backwardness of the most in our times in following Christ How far short come we of the zeal of those in John Baptist's time who were so forward to believe and imbrace the Gospel that they even violently pressed to it every one desiring to be foremost in following Christ and the Gospell But alas it is now far otherwise the most do now rather draw back and care not who go before them in following Christ they are loath to seem forwarder then the common sort are yea some stick not to reproach and speak evill of those that are zealous and forward in following Christ and in Professing the Gospel Observ 2 Observ 2. They thronged him Here we
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâ—pect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forâ—â—old and promised in his Word must of necessity come to pass He having decreed to give them eternal 〈◊〉 after this they cannot miss or be deprived of it in which respect iâ— is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
permission yet none at all over our Souls c. Vse 2 Use 2. See that we are not to judge any to be rejected or forsaken of God though they be much abused disgraced and persecuted by the Wicked in this Life For God often permitteth the Wicked thus to have their Wills of his dearest Saints and Servants in respect of their bodies and outward estate c. And if we should so judge we should condemn the holy Prophets Apostles Martyrs yea Christ himself Observ 3. See here the extream rage and malice of the Wicked against the true Saints and Servants of God in that they do not onely hate them and set themselves against them as Enemies but also do desire and seek to have their Wills of them that is to satisfy their own malicious Minds and Wills in abusing and wronging them all manner of wayes so far as God permitteth them They do not desire or care to do what is just and equall to them but what is pleasing to their own malicious Wills to do even what they list unto them that is to spend the utmost of their malice upon them and against them Thus Herod and Herodias did even what they listed to John Baptist they even fulfilled their own malicious Wills against him and upon him in imprisoning and putting him to Death Psal 12. 4. David's Enemies resolve with themselves that with their Tongues they will prevail against him c. So the wicked Jews though they could all edge no just cause unto Pilate why our Saviour should be condemned and crucified yet to satisfie their own malicious Wills against him they would needs have it done that by this means they might wreck their malice and envy upon him to the full So the persecutors of the Church c. And such is the malice and outrage of the wicked often against the Saints of God that they desire nothing more than to satisfie their own malicious Minds and Wills by offering unto them the greatest wrongs and abuses which they are any way able Vse Vse This should move us to acknowledge and magnify the goodness of God in curbing and restraining this extream rage and malice of the Wicked against his Saints and not suffering it so far to break out as otherwise it would It is God's great mercy to set bounds and limits to this malice of the Wicked which of it self is boundless having no measure For although the Lord do suffer the Wicked sometimes to satisfie their own Wills and malicious Desires and Purposes against his faithfull Servants yet he doth not alwayes suffer this neither doth he at any time absolutely give up his Servants unto the malicious Will of their Enemies but he so limiteth and restraineth the malice of the Wicked that they go no further in shewing the same against his Saints than he doth think good to permit and suffer them Were it not for this mercy of God in restraining the outragious malice of the Wicked they would soon devour and utterly root out the true Church of God from the face of the Earth Let us therefore bless God and be truly thankfull for this his goodnesse and mercy Now followeth the Ground or Reason of John Baptist's coming viz. The testimony of the Scriptures which fore-told it As it is written of him That is As it was fore-told or testifyed before of him in the writings of the Prophets in the old Testament Now these words seem to have relation chiefly to the coming of Elias or John Baptist mentioned by our Saviour in the first words of this verse and not so much unto those things which he had suffered at the hands of his wicked Enemies For we do not read in the Prophets of any expresse mention made of the Sufferings of John Baptist which he should suffer at his coming but his coming we find to be expresly foretold by the Prophet Malachi Chap. 4. 5. Behold I will send you Elijah the Prophet c. that is John Baptist in the Spirit and Power of Elias c. Observ Observ In that our Saviour here affirmeth that the Prophecy of Malachi touching the coming of Elias or John Baptist was already fulfilled and accomplished that John Baptist was indeed come and had fulfilled his Ministery as was written of him c. Hence gather That the Scriptures are the true and undoubted Word of God and not Men's writings only Inasmuch as the Prophesies contained in them concerning things to come have been truly and certainly fulfilled in their due time though many hundred years after as here the Prophecy of John Baptist his coming before Christ c. So also the Prophecy of Christ's coming in the Flesh and of his Sufferings The Prophecy of calling the Gentiles by the preaching of the Gospel The Prophecy of the Jews Captivity in Babylon and of their Deliverance by means of Cyrus King of Persia after seventy years The Prophecy also of the Destruction of Hierusalem and the Temple by the Romans fore-told by our Saviour Matth. 24. All these and many other have been already fulfilled in their due time though long after they were fore-told which is one speciall evidence to prove the Scriptures to be the true and undoubted Word of God indited by his Spirit for none but God himself could fore-tell those things which are fore-told in Scripture and which have been hitherto fulfilled so certainly in their due time This therefore must strengthen our Faith in this main Point touching the truth of the Scriptures to be the very Word of God himself and cause us undoubtedly to believe all things contained in them And in particular it serves to strengthen our Faith touching the fulfilling of those Prophesies of Scripture which are yet unfulâ—â—lled as namely touching the calling of the Jews the destruction of Antichrist the generall Resurrection of Bodies and coming of Christ at the last Day to Judgment c. Mark 9. 14 15. And when He came to his Disciples c. Janu. 28. 1626. HEre followeth the second general part of this Chapter containing the History of a great Miracle wrought by our Saviour in curing a lunatick Child and in casting the Devil out of the same Child being possessed therewith This History is laid down from the 14. to the 30. verse of this Chapter In which we have to consider three things 1. The Antecedents or Occasions of this great Miracle which went before and made way unto it ver 25. 2. The manner of our Saviour's proceeding in the working of the Miracle ver 26 27. 3. The Event or Consequent which followed ver 28 29. Of the first The occasions of the Miracle are sundry 1. Our Saviour's returning or coming back to his Disciples after his Transfiguration in the Mount together with some speciall Events or Accidents which happened at his return as that he found a great Multitude with his Disciples and the Scribes questioning with them c. ver 14 15. 2. His questioning with the Scribes touching the